As for their dependance, and coherance, its evident from the particle Therefore, that they are a conclusion drawn from somewhat premised, what ever that be, q. d. seeing all that I have lately declared unto you is true, ye ought to look upon it both as your duty and concernment to be perfect.
As for their dependence, and coherance, its evident from the particle Therefore, that they Are a conclusion drawn from somewhat premised, what ever that be, q. worser. seeing all that I have lately declared unto you is true, you ought to look upon it both as your duty and concernment to be perfect.
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for it does not only regulate the outward, but the inward man also, and consequently its obliging authority and directing efficacy reaches the whole man,
for it does not only regulate the outward, but the inward man also, and consequently its obliging Authority and directing efficacy reaches the Whole man,
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as to all his Thoughts, Affections, Words, Carriages, Wayes and Doings, it becomes those who profess subjection to this Law, not to content themselves with such an imperfect observation of it,
as to all his Thoughts, Affections, Words, Carriages, Ways and Doings, it becomes those who profess subjection to this Law, not to content themselves with such an imperfect observation of it,
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it becomes those who have such an exact rule to direct them, as the perfect Law; such an excellent example to excite them as the perfect God, to endeavour being perfect as their Heavenly Father is perfect.
it becomes those who have such an exact Rule to Direct them, as the perfect Law; such an excellent Exampl to excite them as the perfect God, to endeavour being perfect as their Heavenly Father is perfect.
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but Enemies, as doth sufficiently appear in that he expresses it to both, doing Good to the evill, and Good, &c. And seeing that to have and express this love, is his perfection, we are every way obliged and Concerned too,
but Enemies, as does sufficiently appear in that he Expresses it to both, doing Good to the evil, and Good, etc. And seeing that to have and express this love, is his perfection, we Are every Way obliged and Concerned too,
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Christ, when he has once averred that God makes his Sun to Rise on the evil and on the good &c. makes account that he has fully demonstrated God to be perfect,
christ, when he has once averred that God makes his Sun to Rise on the evil and on the good etc. makes account that he has Fully demonstrated God to be perfect,
There is his power whereby he is able compleatly to effect whatever he intends, without the least help of the creature, in spite of all opposition which can possibly be made either by the whole World or Hell or both vnited.
There is his power whereby he is able completely to Effect whatever he intends, without the least help of the creature, in spite of all opposition which can possibly be made either by the Whole World or Hell or both united.
so that he will neither do wrong himselfe nor suffer others to do it, if by any ways where it is fit and honourable for him to interpose, he can prevent it.
so that he will neither do wrong himself nor suffer Others to do it, if by any ways where it is fit and honourable for him to interpose, he can prevent it.
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And if by his commands and threats he connot restraine Sin he will by his Severityes against the Sinner declare that he does not at all approve of it.
And if by his commands and Treats he connote restrain since he will by his Severityes against the Sinner declare that he does not At all approve of it.
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Gods Wisdome is without the least allay of folly, though its obserued that there are few great wits in the world but they have some flaw in them, betraying them to imbrace some odd oppinions which scarce any in their wits can look upon as the least probable.
God's Wisdom is without the least allay of folly, though its observed that there Are few great wits in the world but they have Some flaw in them, betraying them to embrace Some odd opinions which scarce any in their wits can look upon as the least probable.
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and only considers causes, to render to every man according to his deeds, without respect of persons Romans 2, 6. 11. Every thing is then in its highest degree, where it is most essential;
and only considers Causes, to render to every man according to his Deeds, without respect of Persons Romans 2, 6. 11. Every thing is then in its highest degree, where it is most essential;
so they are essentially in God flowing immediately and necessarily from his very nature, and therefore they are all infinite and consequently perfect like this.
so they Are essentially in God flowing immediately and necessarily from his very nature, and Therefore they Are all infinite and consequently perfect like this.
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if he wanted any of these excellencyes or had them not all in the highest degree. For the proper notion of a God is such a being as necessarily comprehends in it all kinds and degrees of excellencys.
if he wanted any of these excellencies or had them not all in the highest degree. For the proper notion of a God is such a being as necessarily comprehends in it all Kinds and Degrees of excellencys.
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First. They are Naturall to God and Act according to the manner of Naturall Agents, necessatily not Arbitrarly, it being naturall unto fire to make hott, wherever it be, it must diffuse heat,
First. They Are Natural to God and Act according to the manner of Natural Agents, necessatily not Arbitrarily, it being natural unto fire to make hot, wherever it be, it must diffuse heat,
therefore God must be always Loving, because He is Love its selfe ' 1. John, 4. 16. And so may as easily cease to be God as cease to love, Indeed when Scripture saith I will have mercy on whom I will have mercy Rom. 9. 15. Some might hence conclude that God letts out his Love Arbitrarily; So that he might keep it in, if he pleased.
Therefore God must be always Loving, Because He is Love its self ' 1. John, 4. 16. And so may as Easily cease to be God as cease to love, Indeed when Scripture Says I will have mercy on whom I will have mercy Rom. 9. 15. some might hence conclude that God lets out his Love Arbitrarily; So that he might keep it in, if he pleased.
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And where the inclinations of his nature, the dictates of his Judgment, and the choice of his will concur, nothing shall hinder the workings of mercy towards that person;
And where the inclinations of his nature, the dictates of his Judgement, and the choice of his will concur, nothing shall hinder the workings of mercy towards that person;
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and can have nothing greater then its self, but a love and goodness which do extend to all are certainly greater then these which extend only to some few.
and can have nothing greater then its self, but a love and Goodness which do extend to all Are Certainly greater then these which extend only to Some few.
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and assured of a better, whatever hearts they have to make use of these means, whatever Wisdom and grace and comfort any receive in the consciencious use of these means.
and assured of a better, whatever hearts they have to make use of these means, whatever Wisdom and grace and Comfort any receive in the conscientious use of these means.
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yet without doubt he having free Will enough to do evill he may destroy and ruine himself, he may Resist that grace which he is obliged and concerned to follow,
yet without doubt he having free Will enough to do evil he may destroy and ruin himself, he may Resist that grace which he is obliged and concerned to follow,
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Object. If God love all, then he must hate none yet the Scripture Declares that he hates some, The covetous the Lord abhors Ps. 10. 3. The wicked and him that loves Violence his Soul hates Psl. 11. 5. Answ. God while he hates and threatens and punishes them, still loves them, he loves the Person whilest he detests the vice;
Object. If God love all, then he must hate none yet the Scripture Declares that he hates Some, The covetous the Lord abhors Ps. 10. 3. The wicked and him that loves Violence his Soul hates Psalm 11. 5. Answer God while he hates and threatens and Punishes them, still loves them, he loves the Person whilst he detests the vice;
and all Gods threatenings and punishments unto the worst of men, during this life, have a naturall Subserviency to reclaim them from those principles and practises, which are opposite unto their interests, and distructive unto their Souls;
and all God's threatenings and punishments unto the worst of men, during this life, have a natural Subserviency to reclaim them from those principles and practises, which Are opposite unto their interests, and destructive unto their Souls;
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God by his Judgments endeavours to imbitter unto them all Sinfull habitts and acts, that hereby he may cause them to cast them off with detestation, saying get ye hence; If any thing take men off from the pleasure of Sin, it must be feeling the Smart, which it occasions.
God by his Judgments endeavours to embitter unto them all Sinful habits and acts, that hereby he may cause them to cast them off with detestation, saying get you hence; If any thing take men off from the pleasure of since, it must be feeling the Smart, which it occasions.
If therefore the allknowing God be not mistaken in his apprehensions, that must have the greatest goodness in it, the enjoyment whereof excites in him the highest pleasure. Now its goodness and the exercise of it that God most delights in,
If Therefore the All-knowing God be not mistaken in his apprehensions, that must have the greatest Goodness in it, the enjoyment whereof excites in him the highest pleasure. Now its Goodness and the exercise of it that God most delights in,
If I have any delight at all (and sure we cannot suppose the ever blessed God to be without that wherein the main of a Christians happiness does consist) it is in such things;
If I have any delight At all (and sure we cannot suppose the ever blessed God to be without that wherein the main of a Christians happiness does consist) it is in such things;
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and God delights in mercy, as every thing delights in doing that which is most agreeable to its inclinations, which it is most used to, and does with the greatest ease with the least reluctancy, what it is every way the most perfect in.
and God delights in mercy, as every thing delights in doing that which is most agreeable to its inclinations, which it is most used to, and does with the greatest ease with the least reluctancy, what it is every Way the most perfect in.
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2dly. He glories most of it, and truely he is but of a very weak Judgment, who being endowed with many excellencies, pitches upon one of the meanest and lowest to make his boast of,
2dly. He Glories most of it, and truly he is but of a very weak Judgement, who being endowed with many excellencies, pitches upon one of the Meanest and lowest to make his boast of,
When Moses had a great desire to see Gods glory, and God was willing to comply with him in this desire, he onely tels him, Ile make all my goodness pass before thee, Exod. 33. 19 And God who best knew his own excellencies,
When Moses had a great desire to see God's glory, and God was willing to comply with him in this desire, he only tells him, I'll make all my Goodness pass before thee, Exod 33. 19 And God who best knew his own excellencies,
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and to become his own Herald in setting forth his most glorious titles, insists upon those most which speaks love and goodness under their different habitudes and opperations Exod. 34. 6. The Lord God merciful and gracious, longsuffering,
and to become his own Herald in setting forth his most glorious titles, insists upon those most which speaks love and Goodness under their different habitudes and operations Exod 34. 6. The Lord God merciful and gracious, long-suffering,
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and abundent in goodness and truth, keeping mercy for thousands, forgiving &c. As Musitians meeting with a pleasant note discant and quaver most on that.
and abundent in Goodness and truth, keeping mercy for thousands, forgiving etc. As Musicians meeting with a pleasant note discant and quaver most on that.
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3dly. He is most exercised in it, Love and goodness runs through all Gods providences, which are but a texture of Goodness, Wisdom and Power; But that which makes up most of the providence,
3dly. He is most exercised in it, Love and Goodness runs through all God's providences, which Are but a texture of goodness, Wisdom and Power; But that which makes up most of the providence,
Now certainly what the most perfect being takes greatest pleasure in, must have in it the highest perfection, what the most wise being Judges matter of the highest Glory, sure has the greatest worth in it.
Now Certainly what the most perfect being Takes greatest pleasure in, must have in it the highest perfection, what the most wise being Judges matter of the highest Glory, sure has the greatest worth in it.
All the paths as well as wayes of the Lord are mercy and truth Ps. 25. 10. The Church takes notice of nothing so much in all Gods providences about her,
All the paths as well as ways of the Lord Are mercy and truth Ps. 25. 10. The Church Takes notice of nothing so much in all God's providences about her,
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View but all Gods works from the begining to the end, his work of Creation, Conservasion, Gubernation, Redemption, Sanctification, Glorification, some of which all men are concerned in,
View but all God's works from the beginning to the end, his work of Creation, Conservasion, Gubernation, Redemption, Sanctification, Glorification, Some of which all men Are concerned in,
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Joh. 15. 12. Does he carry angrily towards them, he does but whip them round, to make them kiss one another, falls out with them all, that he may make them agree better among themselves.
John 15. 12. Does he carry angrily towards them, he does but whip them round, to make them kiss one Another, falls out with them all, that he may make them agree better among themselves.
If ye ask what peculiar excellency there is in love which gives it the preheminence to all other attributes. Answer, 1st. It perfects that in God which is the Cheif faculty in him.
If you ask what peculiar excellency there is in love which gives it the pre-eminence to all other attributes. Answer, 1st. It perfects that in God which is the Chief faculty in him.
The Directive Faculty, the vnderstanding which both discouer, the object which is desirable, and propounds to the Choice the various methods and means whereby the good desired may be attained;
The Directive Faculty, the understanding which both discover, the Object which is desirable, and propounds to the Choice the various methods and means whereby the good desired may be attained;
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And the executive faculty, which wants a peculiar name, whereby the methods and means pitcht upon by Choice are applied for the attaining the good desired.
And the executive faculty, which Wants a peculiar name, whereby the methods and means pitched upon by Choice Are applied for the attaining the good desired.
yet being found in the Choicest Creatures, and being acknowledged excellencyes in them, they cannot be wanting in God himself but must be in him though in a more eminent manner.
yet being found in the Choicest Creatures, and being acknowledged excellencies in them, they cannot be wanting in God himself but must be in him though in a more eminent manner.
2dly. It most Clearly distinguishes God from all other beings, every thing is distinguished from all other things by that which is its Choicest perfection.
2dly. It most Clearly Distinguishes God from all other beings, every thing is distinguished from all other things by that which is its Choicest perfection.
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Thus Love being the Cheif perfection of God he is distinguished from all other things by this, that he is Love, the best that can be said of any other being is, that it has love.
Thus Love being the Chief perfection of God he is distinguished from all other things by this, that he is Love, the best that can be said of any other being is, that it has love.
whereas they are infinite in God, but its love and goodness, for there is not the least of these in the Divell, and the very want of these makes him a Divell, were he not so full of malice and naughtiness as he is,
whereas they Are infinite in God, but its love and Goodness, for there is not the least of these in the devil, and the very want of these makes him a devil, were he not so full of malice and naughtiness as he is,
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so imutably Settled in these as he is, he would not be what he is, a Devill, Nay should it be granted what some of Old have strongly fancyed (though against all reason) that there were two infinite beings the one good, the other bad, the bad would have all other perfections besides goodness equal unto the good,
so imutably Settled in these as he is, he would not be what he is, a devil, Nay should it be granted what Some of Old have strongly fancied (though against all reason) that there were two infinite beings the one good, the other bad, the bad would have all other perfections beside Goodness equal unto the good,
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Nay Gods Justice which Seemes most opposite to his goodness, is but goodness exerting it selfe with vehemency and indignation against that in men and Devils, which most hinders goodness from Communicating it selfe.
Nay God's justice which Seems most opposite to his Goodness, is but Goodness exerting it self with vehemency and Indignation against that in men and Devils, which most hinders Goodness from Communicating it self.
That therefore which do's most sway with God in all his actings, and has so great an influence upon all his attributes, to point them what way to steer, must needs be a very eminent perfection in God.
That Therefore which do's most sway with God in all his actings, and has so great an influence upon all his attributes, to point them what Way to steer, must needs be a very eminent perfection in God.
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4thly. The displaying of love and goodness do's most tend to the glorifing of God, I know not whether this do more prove love and goodness to be the prime perfectoon of God or demonstrate why it so.
4thly. The displaying of love and Goodness do's most tend to the glorifing of God, I know not whither this doe more prove love and Goodness to be the prime perfectoon of God or demonstrate why it so.
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When he is Challenged for unrighteousness by vnreasonable persons, he alleadges not, that he being the greatest in the world may do what ever he list without Controul,
When he is Challenged for unrighteousness by unreasonable Persons, he alleges not, that he being the greatest in the world may do what ever he list without Control,
The excellency of a Man, as a Man that wherin he does greatly transcend brutes, yet 〈 ◊ 〉 it be seperated from goodness it is a most mischeiuous thing,
The excellency of a Man, as a Man that wherein he does greatly transcend brutus's, yet 〈 ◊ 〉 it be separated from Goodness it is a most mischievous thing,
The onely thing therefore, that does discover how excellent a being God is, how amiable and honourable he is, that setts forth his glory unto the life;
The only thing Therefore, that does discover how excellent a being God is, how amiable and honourable he is, that sets forth his glory unto the life;
and represents him in such a way that every one is ready to love him, adore him, admire him, every one according to the Principle they are acted by, such as are truely gracious in a gracious way, and such as are still in their naturall estate, according to the inclinations of naturall ingenuity, the dictates of naturall Consciences, I say the only thing which does make the most lovely representation of God, is his carring on things so, that it may evidently appear that he has no designe upon any,
and represents him in such a Way that every one is ready to love him, adore him, admire him, every one according to the Principle they Are acted by, such as Are truly gracious in a gracious Way, and such as Are still in their natural estate, according to the inclinations of natural ingenuity, the dictates of natural Consciences, I say the only thing which does make the most lovely representation of God, is his carring on things so, that it may evidently appear that he has no Design upon any,
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he is so mighty in his Power that he might do any thing, which can be done for the salvation of Souls he is so reaching in his Wisdome, that if any advantage Offers it selfe,
he is so mighty in his Power that he might do any thing, which can be done for the salvation of Souls he is so reaching in his Wisdom, that if any advantage Offers it self,
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for the improving it to the utmost And yet it must be acknowledged that some are ruined beyond all hope and help, and will be ruined, and God does not hinder, not because he will not, for were this the reason certainly he would not be a God of that infinite love and goodness which he is taken to be;
for the improving it to the utmost And yet it must be acknowledged that Some Are ruined beyond all hope and help, and will be ruined, and God does not hinder, not Because he will not, for were this the reason Certainly he would not be a God of that infinite love and Goodness which he is taken to be;
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But from his excellency, that he cannot be willing to do any thing which is not Fitting to be done, which is contrary to the rules of prudence, Justice, and honour;
But from his excellency, that he cannot be willing to do any thing which is not Fitting to be done, which is contrary to the rules of prudence, justice, and honour;
when they dispise all the glories of it, disgust all the joyes of it, neglect all the means which may bring them thither, resists and stifle all the importunate Perswasions, which the influences of the Spirit, the Power of ordinances, and providences press them with.
when they despise all the Glories of it, disgust all the Joys of it, neglect all the means which may bring them thither, resists and stifle all the importunate Persuasions, which the influences of the Spirit, the Power of ordinances, and providences press them with.
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I do not reflect here upon any partyes, upon account of their different opinions, and different practises in ways of Religion: for I am of that mind that unless men wink,
I do not reflect Here upon any parties, upon account of their different opinions, and different practises in ways of Religion: for I am of that mind that unless men wink,
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and Suffer themselves to be led blind-fold, by one who sees no further then his brethren, no better [ if so well ] there will be variety of Judgments, and wayes;
and Suffer themselves to be led blindfold, by one who sees no further then his brothers, no better [ if so well ] there will be variety of Judgments, and ways;
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Can such practises as these be acceptable to that God, who is the God of love and peace? Can these promote the end of that Religion, whose precepts, promises, examples, does aime all at love and Charity? There is one Religion which has the inpudence to Condemn all Religions besides its selfe,
Can such practises as these be acceptable to that God, who is the God of love and peace? Can these promote the end of that Religion, whose Precepts, promises, Examples, does aim all At love and Charity? There is one Religion which has the inpudence to Condemn all Religions beside its self,
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so long as the main designe of Religion is understood, which is to advance men unto that frame of Spirit, which is most conspicuous in God, that Religion will never be imbraced which ownes, any thing contrary unto true love and goodness.
so long as the main Design of Religion is understood, which is to advance men unto that frame of Spirit, which is most conspicuous in God, that Religion will never be embraced which owns, any thing contrary unto true love and Goodness.
And certainly there is little love shewed unto those persons who, suppose they be in an errour are forthwith sent to Hell to carry their errour, with them;
And Certainly there is little love showed unto those Persons who, suppose they be in an error Are forthwith sent to Hell to carry their error, with them;
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If God have such a love as extends to all, that are not only Strangers but enemies, what love must he have for those who are intimate friends, his Children;
If God have such a love as extends to all, that Are not only Strangers but enemies, what love must he have for those who Are intimate Friends, his Children;
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if he has Love for those who are like the Devil, how great love must he have for those who are like himself, that Vniversall love which God beares to all,
if he has Love for those who Are like the devil, how great love must he have for those who Are like himself, that Universal love which God bears to all,
if rightly understood, is so far from distroying or undermining his peculiar love to his chosen and Choice ones, that nothing can possibly be sound more conducing to establish it.
if rightly understood, is so Far from destroying or undermining his peculiar love to his chosen and Choice ones, that nothing can possibly be found more conducing to establish it.
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1st. As to the kinds of these, to have all those excellencyes which a Christian is capable of, he is imperfect who is dificient in any of these Now These are of two Sorts.
1st. As to the Kinds of these, to have all those excellencies which a Christian is capable of, he is imperfect who is dificient in any of these Now These Are of two Sorts.
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1st. Intellectuall, perfecting the understanding whereby the man is made, in the true light clearely and distinctly to discern all those truths, which are of moment for the bettering the heart and life every way, these truths are various,
1st. Intellectual, perfecting the understanding whereby the man is made, in the true Light clearly and distinctly to discern all those truths, which Are of moment for the bettering the heart and life every Way, these truths Are various,
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1st. Such as concerne the State wherein we are, so that we may not be mistaken here, Judging our selves to be in the State of grace while we still continue in the state of nature,
1st. Such as concern the State wherein we Are, so that we may not be mistaken Here, Judging our selves to be in the State of grace while we still continue in the state of nature,
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or in the state of nature, when we have already passed into the State of grace, This full assurance of understanding, as the Apostle calls it in Colos. 2. 2. Is requisite to compleat a Christian,
or in the state of nature, when we have already passed into the State of grace, This full assurance of understanding, as the Apostle calls it in Colos 2. 2. Is requisite to complete a Christian,
1st. To vnite the heart, freeing it from distracting feares, what to do, and what to expect, which wherever they prevail, hinder a man from being intent upon his main business, of glorifying God and Saving Souls, his own and others:
1st. To unite the heart, freeing it from distracting fears, what to do, and what to expect, which wherever they prevail, hinder a man from being intent upon his main business, of glorifying God and Saving Souls, his own and Others:
and might to overcome them, being not infeebled by those misgivings of heart, which those who are doubtfull of their state, are Vnavoidably subject to.
and might to overcome them, being not infeebled by those misgivings of heart, which those who Are doubtful of their state, Are Avoidable Subject to.
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3dly, Such as concerne the life, to bring it unto an Vniversal conformity to, and complyance with the holy righteous and good will of God, Hereunto conduce whatever makes known the nature of Sin, with Sins Vgliness and mischeivousness;
3dly, Such as concern the life, to bring it unto an Universal conformity to, and compliance with the holy righteous and good will of God, Hereunto conduce whatever makes known the nature of since, with Sins Ugliness and mischeivousness;
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and man, the necessary coincidence of duty with interest, so that what ever we are obliged to, upon any consideration, we are as much concerned about every way,
and man, the necessary coincidence of duty with Interest, so that what ever we Are obliged to, upon any consideration, we Are as much concerned about every Way,
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but dependently upon another, who gave them at first, limmits them as to their degrees, and operations, continues them dureing his pleasure, can recall them when he will;
but dependently upon Another, who gave them At First, Limits them as to their Degrees, and operations, continues them during his pleasure, can Recall them when he will;
as living upon God, both as to our naturall and spirituall life, and the comforts of both, aboue means, when we have them, expecting no advantage by them, to the making the World-tolerable, Death acceptable, life fruitfull, heart gracious, conscience peaceable:
as living upon God, both as to our natural and spiritual life, and the comforts of both, above means, when we have them, expecting no advantage by them, to the making the World-tolerable, Death acceptable, life fruitful, heart gracious, conscience peaceable:
And without means when God deprives us of these, knowing that the alsufficient God, is abundantly able in himselfe to supply whatever is wanting in the creature. 4thly. Love to all;
And without means when God deprives us of these, knowing that the All-sufficient God, is abundantly able in himself to supply whatever is wanting in the creature. 4thly. Love to all;
As to the life there are these, 1st. Obedience and readiness to do whatever the Lord requires of us, be it never so displeasing and cross both to our inclinations and interests, never so difficult, putting us to great intention of mind, great toil of body, great expense of estate, never so reproachfull, losing us not only the Favour but the esteem of those whose approbation we most desire,
As to the life there Are these, 1st. obedience and readiness to do whatever the Lord requires of us, be it never so displeasing and cross both to our inclinations and interests, never so difficult, putting us to great intention of mind, great toil of body, great expense of estate, never so reproachful, losing us not only the Favour but the esteem of those whose approbation we most desire,
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and Exposing us to the contempt and censure of the most. Then obedience is right when it is Sincere, as to its principle and end; universall, as to its extent;
and Exposing us to the contempt and censure of the most. Then Obedience is right when it is Sincere, as to its principle and end; universal, as to its extent;
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And constant, as to its duration, Walking in all the Commandments and ordinances, Blameless, Luke, 1. 6. That ye may be Sincere and without Offence till the day of Christ Phil:
And constant, as to its duration, Walking in all the commandments and ordinances, Blameless, Lycia, 1. 6. That you may be Sincere and without Offence till the day of christ Philip:
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2. Patience, Chearfullness in suffering whatever the Lord lies upon us, without Grudging inwardly, murmuring or complaining outwardly, either of our own condition,
2. Patience, Cheerfulness in suffering whatever the Lord lies upon us, without Grudging inwardly, murmuring or complaining outwardly, either of our own condition,
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Strengthened with all might &c. unto all patience Col, 1. 11. Lett patience have its Perfect work. Iam. 1. 4. 3. Resignation unto Gods hands, to be disposed of by him as he pleases, lett him if he will deprive us of all our Comforts, cross us in all our desires, frustrate us of all our hopes, plunge us into all extremity of Sufferings.
Strengthened with all might etc. unto all patience Col, 1. 11. Let patience have its Perfect work. Iam. 1. 4. 3. Resignation unto God's hands, to be disposed of by him as he Pleases, let him if he will deprive us of all our Comforts, cross us in all our Desires, frustrate us of all our hope's, plunge us into all extremity of Sufferings.
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behold here I am lett him do to me as seemeth good unto him 2. Sam: 15. 26. with Hez-kiah Good is the word of the Lord which thou hast spoken 2. Kings 20. 19. with St. Paul I am ready not to be bound only but also to die &c. Acts. 21. 13. These I refer unto the Life, not that they do not begin at the heart but because they are most conspecuous in the life,
behold Here I am let him do to me as seems good unto him 2. Sam: 15. 26. with Hezekiah Good is the word of the Lord which thou hast spoken 2. Kings 20. 19. with Saint Paul I am ready not to be bound only but also to die etc. Acts. 21. 13. These I refer unto the Life, not that they do not begin At the heart but Because they Are most conspecuous in the life,
for though these were all found in a Christian, so that he were not wholy defective in any usefull knowledge, humility, Purity, Faith, Love, Obedience, patience, resignedness;
for though these were all found in a Christian, so that he were not wholly defective in any useful knowledge, humility, Purity, Faith, Love, obedience, patience, resignedness;
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Yet were Knowledg obscure, confuse, doubtfull, ineffectuall in him, were purity partiall, so that it onely freed him from some pollution but not from all, were humility in a low degree,
Yet were Knowledge Obscure, confuse, doubtful, ineffectual in him, were purity partial, so that it only freed him from Some pollution but not from all, were humility in a low degree,
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Formall, haveing onely the carcase of it, but wanting the Soul if it, the Heart servile not out of any Love to God or goodness but either out of hope of reward or fear of Punishment;
Formal, having only the carcase of it, but wanting the Soul if it, the Heart servile not out of any Love to God or Goodness but either out of hope of reward or Fear of Punishment;
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4thly. That we may be fitted for serving him acceptably, following him fully as Caleb did Numb. 14. 24. Readily, doing and Chearfully Suffering what ever he calls to, and that with Single hearts.
4thly. That we may be fitted for serving him acceptably, following him Fully as Caleb did Numb. 14. 24. Readily, doing and Cheerfully Suffering what ever he calls to, and that with Single hearts.
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5thly. For enjoying him fully, for God being a Perfect God, we shall never be fit for that intimate communion with him, which does Compleat our happiness,
5thly. For enjoying him Fully, for God being a Perfect God, we shall never be fit for that intimate communion with him, which does Complete our happiness,
1st. The more Perfect any Christian is, the more earnestly desirous, the more solicitously carefull, the more unweariedly diligent will he be to do all the good which he has ability and opportunity. For,
1st. The more Perfect any Christian is, the more earnestly desirous, the more solicitously careful, the more unweariedly diligent will he be to do all the good which he has ability and opportunity. For,
3dly. His labour will be the more industrious, more unwearied, the greater measure he hath of spirituall life, to prompt him to them, strength to carry him through them;
3dly. His labour will be the more Industria, more unwearied, the greater measure he hath of spiritual life, to prompt him to them, strength to carry him through them;
4thly, His prayers for others will be the more servent, frequent, prevalent, the more Love there is in him to excite them, the more Faith to encourage them.
4thly, His Prayers for Others will be the more servient, frequent, prevalent, the more Love there is in him to excite them, the more Faith to encourage them.
1st. He will be every way more fitted for those Joyes, and Gloryes, which he is entring into, he will have a greater capacity for them, a deeper sence of them.
1st. He will be every Way more fitted for those Joys, and Glories, which he is entering into, he will have a greater capacity for them, a Deeper sense of them.
and Love, will incline him to expect confidently good from God, aboue all that he can ask or think, The sealing of the Spirit will make a more discernable impression in a heart more prepared,
and Love, will incline him to expect confidently good from God, above all that he can ask or think, The sealing of the Spirit will make a more discernible impression in a heart more prepared,
Answer. 1st. If Perfection be at all attainable, whether in this Life, or the other, it suffices, to oblige us to endeavour after it, seeing it is not to be expected without sincere,
Answer. 1st. If Perfection be At all attainable, whither in this Life, or the other, it Suffices, to oblige us to endeavour After it, seeing it is not to be expected without sincere,
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and diligent endeauours, Now all acknowledge, that Perfection is attainable, however in the other Life, and therefore cannot be either on the one hand fruitless, or on the other unnecessary.
and diligent endeavours, Now all acknowledge, that Perfection is attainable, however in the other Life, and Therefore cannot be either on the one hand fruitless, or on the other unnecessary.
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2ly. Though compleat Perfection, that is, Freedome from all sinfull principles and practises, and the highest measure of grace, both as to the habit and Act which we are capable of, considering the manifold disadvantages which we lie under, be not to he expected here, so long as we carry about us such vile bodies, which are Subject to such variety of impressions, from the Stars,
2ly. Though complete Perfection, that is, Freedom from all sinful principles and practises, and the highest measure of grace, both as to the habit and Act which we Are capable of, considering the manifold disadvantages which we lie under, be not to he expected Here, so long as we carry about us such vile bodies, which Are Subject to such variety of impressions, from the Stars,
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3dly. There is a certaine Perfection attainable here, and therefore St. Paul speakes of some as Perfect 1. Cor. 2. 6. We speak wisdom among them that are Perfect, And reckons himselfe in the Number of them Phil. 3. 5. Let us therefore as many as be Perfect &c. Though he denys that he has attained compleate Perfection.
3dly. There is a certain Perfection attainable Here, and Therefore Saint Paul speaks of Some as Perfect 1. Cor. 2. 6. We speak Wisdom among them that Are Perfect, And reckons himself in the Number of them Philip 3. 5. Let us Therefore as many as be Perfect etc. Though he denys that he has attained complete Perfection.
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and his Glorification, a state of enjoyment, where there is much light, life, comfort, and sensible strength, a state of dissertion, where there is much deadness darkness, discomfort And polution experienced,
and his Glorification, a state of enjoyment, where there is much Light, life, Comfort, and sensible strength, a state of desertion, where there is much deadness darkness, discomfort And pollution experienced,
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those who are arrived unto these states, may be reckoned all among the Perfect, as those who are newly recouered from under a relapse may be said to be come to their Perfect health,
those who Are arrived unto these states, may be reckoned all among the Perfect, as those who Are newly recovered from under a relapse may be said to be come to their Perfect health,
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i. e. Compared with beginners or proficients under desertion, there are different attainments, so that some have arrived at a higher measure of wisdome and Grace,
i. e. Compared with beginners or proficients under desertion, there Are different attainments, so that Some have arrived At a higher measure of Wisdom and Grace,
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and some at a lower, and such a Perfection as this is attainable here, by those who are faithfull to God and their own Souls, in managing advantages of providences,
and Some At a lower, and such a Perfection as this is attainable Here, by those who Are faithful to God and their own Souls, in managing advantages of providences,
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shall man only content himselfe with an Imperfect state, though he be the choicest peice of Gods creation, capable of the highest Perfection, whereunto he is designed, a Perfection, most sublime most durable:
shall man only content himself with an Imperfect state, though he be the Choicest piece of God's creation, capable of the highest Perfection, whereunto he is designed, a Perfection, most sublime most durable:
When every one endeavours to be Perfect, in the art which he professes, the Councellor, in the Skill of law, the phisician, in the Skill of preserving and restoring health, preventing and Curing deseases.
When every one endeavours to be Perfect, in the art which he Professes, the Councillor, in the Skill of law, the Physician, in the Skill of preserving and restoring health, preventing and Curing diseases.
and Hell, of curing the most desperate deseases of Souls, of heaping up a bank of true Riches, which will never be exhausted to all eternity, that he should not care though he be a bungler in this art of arts.
and Hell, of curing the most desperate diseases of Souls, of heaping up a bank of true Riches, which will never be exhausted to all eternity, that he should not care though he be a bungler in this art of arts.
What thoughts do we take, what inquiries do we make, what endeavours do we use, that we may be Perfect? Can we tell what? re we not ashamed they are so few? Were we not at all concerned herein,
What thoughts do we take, what inquiries do we make, what endeavours do we use, that we may be Perfect? Can we tell what? re we not ashamed they Are so few? Were we not At all concerned herein,
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vnless we be Perfect, and we can never hope to escape the curse of the Perfect Law, nor to stand the Judgment of the Perfect God any other wayes, is it not palpable folly,
unless we be Perfect, and we can never hope to escape the curse of the Perfect Law, nor to stand the Judgement of the Perfect God any other ways, is it not palpable folly,
2ly. Is it our duty, to press after Perfection? Let us make it our care, study to excell our selves, excell others, to be every way Perfect, let us make that our business while we live which we shall wish when we come to die, we had made our business. In order hereunto let us,
2ly. Is it our duty, to press After Perfection? Let us make it our care, study to excel our selves, excel Others, to be every Way Perfect, let us make that our business while we live which we shall wish when we come to die, we had made our business. In order hereunto let us,
1st. Endeavour to be sensible of our great imperfection, our extreme want of usefull knowledge, saveing grace, solid comfort, our unprofitableness under mercies, Judgments, meanes, our awkwardness to carry like Christians, in those various Changes we vndergo.
1st. Endeavour to be sensible of our great imperfection, our extreme want of useful knowledge, Saving grace, solid Comfort, our unprofitableness under Mercies, Judgments, means, our awkwardness to carry like Christians, in those various Changes we undergo.
Keep daily in your eye Perfection, as the mark to Aime at, the goal to run to, Vse all meanes of Perfection, reading the most Spirituall Books, hearing the most spirituall Preachers conversing with the most spirituall Persons;
Keep daily in your eye Perfection, as the mark to Aim At, the goal to run to, Use all means of Perfection, reading the most Spiritual Books, hearing the most spiritual Preachers conversing with the most spiritual Persons;
Decline all hinderances of Perfection, beleiving that it is not attainable, presuming ye have already attained it, taking up with Low attainements, distracting your minds with cares and endeauours about Religious impertinences.
Decline all hindrances of Perfection, believing that it is not attainable, presuming you have already attained it, taking up with Low attainements, distracting your minds with Cares and endeavours about Religious impertinences.
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when God therefore saith be ye Perfect, say Lord Perfect me 1. Peter. 5. 10. Sanctify me throughout, there are promisses of Perfect subdueing Lusts, Perfect compleating graces.
when God Therefore Says be you Perfect, say Lord Perfect me 1. Peter. 5. 10. Sanctify me throughout, there Are promises of Perfect subduing Lustiest, Perfect completing graces.
THE Phillipians unto whom Paul directs this Epistle were then in a suffering condition Cap. 1 v. 29. But notwithstanding this communion in affliction, there was not that union in affection, which might be expected;
THE Philippians unto whom Paul directs this Epistle were then in a suffering condition Cap. 1 v. 29. But notwithstanding this communion in affliction, there was not that Union in affection, which might be expected;
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Now St. Pavl being very Sensible how dangerous both these distempers were, how distructive to the peace of the Church [ without which there can be little mutuall edification ] he does what in him lyes, to cure them, To this purpose knowing some differences between Euodias and Syntijche [ two leading Women ] and considering that clashing of Parties arises from,
Now Saint Paul being very Sensible how dangerous both these distempers were, how destructive to the peace of the Church [ without which there can be little mutual edification ] he does what in him lies, to cure them, To this purpose knowing Some differences between Euodias and Syntijche [ two leading Women ] and considering that clashing of Parties arises from,
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2ly. He conjures them in all Love to stand fast in the Lord, and so discreetly intimates to them that the ground of their Jarring is want of keeping close to God, walking in the Spirit.
2ly. He conjures them in all Love to stand fast in the Lord, and so discreetly intimates to them that the ground of their Jarring is want of keeping close to God, walking in the Spirit.
3dly. He earnestly intreats them [ First. One then the other ] that they would agree together in matters of Religion; And hereby gives them to understand that one [ whose Judgment in such matters they have no reason to dispise ] does discern more harme in their contests then possibly they themselves are aware of;
3dly. He earnestly intreats them [ First. One then the other ] that they would agree together in matters of Religion; And hereby gives them to understand that one [ whose Judgement in such matters they have no reason to despise ] does discern more harm in their contests then possibly they themselves Are aware of;
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[ it being a great peice of folly to spend ones, Zeal, time, Care and diligence in composing such differences, which might continue without any prejudice;
[ it being a great piece of folly to spend ones, Zeal, time, Care and diligence in composing such differences, which might continue without any prejudice;
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there never wanting some business of concernment in the Church to employ them about ] He expresses agreat deal of humble condescention in that he lovingly Beseeches those to agree, whom he might have Strictly Comanded.
there never wanting Some business of concernment in the Church to employ them about ] He Expresses agreat deal of humble condescension in that he lovingly Beseeches those to agree, whom he might have Strictly Commanded.
He tells him it is their weakeness, that they cannot agree of themselves, desires him to help them he minds him [ setting aside this miscarriage ] that they were discerning persons;
He tells him it is their weakeness, that they cannot agree of themselves, Desires him to help them he minds him [ setting aside this miscarriage ] that they were discerning Persons;
5thly. He calls them to such a Christian duty which if rightly practised would swallow up those foolish base stingy principles which are the root of all discord, Pride, peevishness, self Love;
5thly. He calls them to such a Christian duty which if rightly practised would swallow up those foolish base stingy principles which Are the root of all discord, Pride, peevishness, self Love;
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he minds them that it is a troublesome thing it fills with cares, tells them 'tis a needless thing, they might have what they want and need at an easyer rate,
he minds them that it is a troublesome thing it fills with Cares, tells them it's a needless thing, they might have what they want and need At an Easier rate,
The words are intended as a comon Antidote against both distempers, and therefore set in the middle between the more particuler remedyes of each, Where you have.
The words Are intended as a Common Antidote against both distempers, and Therefore Set in the middle between the more particular remedies of each, Where you have.
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he is prone to be eager and Vehement, about matters of Less concernment, while in the mean time he can allow himselfe to be careless And negligent enough about matters of higher worth, greater weight, larger and Lastinger use.
he is prove to be eager and Vehement, about matters of Less concernment, while in the mean time he can allow himself to be careless And negligent enough about matters of higher worth, greater weight, larger and Lastinger use.
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The exhortation is to Labour after a Spirit of Moderation, And then so far as they attain it, to express it towards all Men, tho of different Judgements, ways, enemys such as give the greatest provocations to you, to make you forget what becomes Christans, The motive is short, but full;
The exhortation is to Labour After a Spirit of Moderation, And then so Far as they attain it, to express it towards all Men, though of different Judgments, ways, enemies such as give the greatest provocations to you, to make you forget what becomes Christians, The motive is short, but full;
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and forget the main and most uncontroverted Principle of Religion, [ I mean the forgiving and forbearing one another ] you little think Who stands by, and Who looks on.
and forget the main and most uncontroverted Principle of Religion, [ I mean the forgiving and forbearing one Another ] you little think Who Stands by, and Who looks on.
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Know ye that the meek, lowly, holy God, the God of peace stands by, is at hand. Whilest you are thus eager in Carking and toiling for the outward supply of your life, you little consider that he who careth for you is at hand,
Know you that the meek, lowly, holy God, the God of peace Stands by, is At hand. Whilst you Are thus eager in Carking and toiling for the outward supply of your life, you little Consider that he who Careth for you is At hand,
Which does temper, allay, cool, and calm the heat vehemency, violence, boistrousness of man's thoughts, desires, intentions, resolutions, actions, whereby they Love, choose, care for, endeavour after, any thing, person or opinion;
Which does temper, allay, cool, and Cam the heat vehemency, violence, boistrousness of Man's thoughts, Desires, intentions, resolutions, actions, whereby they Love, choose, care for, endeavour After, any thing, person or opinion;
1st. in matters of Religion, whether opinions or outward observances, which have not such A necessary convexion with the Spirit of the Gospell, righteousness and true Holiness, faith and Love,
1st. in matters of Religion, whither opinions or outward observances, which have not such A necessary convexion with the Spirit of the Gospel, righteousness and true Holiness, faith and Love,
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as peices of Heresies, and schism's; On the other hand as Rags of Rome, and Babylon; Before they have throughly and impartially considered and compared all;
as Pieces of Heresies, and schism's; On the other hand as Rags of Room, and Babylon; Before they have thoroughly and impartially considered and compared all;
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3ly. When they Love, to receive and spread reports, which tend to the disgrace and reproach of such as differ in Judgments and practice from themselves;
3ly. When they Love, to receive and spread reports, which tend to the disgrace and reproach of such as differ in Judgments and practice from themselves;
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Thinking to gaine more credit to their own way, by throwing Dirt upon Professors of others, Which is most usuall amongst those who come nearest one another;
Thinking to gain more credit to their own Way, by throwing Dirt upon Professors of Others, Which is most usual among those who come nearest one Another;
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6ly. when they press more upon Peopl's Consciences, such Observances as they themselves cannot but acknowledge have been omitted by such as truly feared God, and improved themselves in reall grace;
6ly. when they press more upon People's Consciences, such Observances as they themselves cannot but acknowledge have been omitted by such as truly feared God, and improved themselves in real grace;
Nevertheless while they call not at all to the great things of the Gospell, such as dying to ones self, falling of from the World, i. e. The Pomps and Vanities of it;
Nevertheless while they call not At all to the great things of the Gospel, such as dying to ones self, falling of from the World, i. e. The Pomps and Vanities of it;
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Not forbearing one Party more then another, and purposely Declined meddling with Superiours, ( Whom we have nothing to doe with ) as well upon Principles of Conscience, as Prudence.
Not forbearing one Party more then Another, and purposely Declined meddling with Superiors, (Whom we have nothing to do with) as well upon Principles of Conscience, as Prudence.
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2ly. From an high conceit of their own knowledge; For notwithstanding this their Ignorance herein, they think that they understand themselves bettet then others.
2ly. From an high conceit of their own knowledge; For notwithstanding this their Ignorance herein, they think that they understand themselves bettet then Others.
4ly. From an Ambitious desire, to have their Ʋnderstanding approved, and Applauded by others, When they really declare they prefer their own Judgments before all others;
4ly. From an Ambitious desire, to have their Ʋnderstanding approved, and Applauded by Others, When they really declare they prefer their own Judgments before all Others;
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for that regular fervour of Love, which is directed by a clear understanding, and sober Wisdom in an Illuminated Mind: Hearing Zeal commended, they rush into a turbulent motion,
for that regular fervour of Love, which is directed by a clear understanding, and Sobrium Wisdom in an Illuminated Mind: Hearing Zeal commended, they rush into a turbulent motion,
And bear more with one anothers mistakes. 8ly. From an Inexperience in the way; God ordinarily takes to bring Conscientious Persons into the knowledge of the Truth;
And bear more with one another's mistakes. 8ly. From an Inexperience in the Way; God ordinarily Takes to bring Conscientious Persons into the knowledge of the Truth;
But a modest holding out ones own Apprehensions, affording them the best light, and evidence one has. (Without Reproaching or Censuring, the Person or Opinions of those of a Contrary perswasion) is ordinarily (for I shall not Determine, what God in an extraordinary way may call unto) the Duty of a Christian. For,
But a modest holding out ones own Apprehensions, affording them the best Light, and evidence one has. (Without Reproaching or Censuring, the Person or Opinions of those of a Contrary persuasion) is ordinarily (for I shall not Determine, what God in an extraordinary Way may call unto) the Duty of a Christian. For,
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a Loving Heart is very loth to displease, when there is no need. 2d. It is an advantagious Representation of Religion to Standersby, that are Strangers to it;
a Loving Heart is very loath to displease, when there is no need. 2d. It is an advantageous Representation of Religion to Standersby, that Are Strangers to it;
Now for those that profess highly Christianity, and that in the Loftiest Strain of it, to manage their differences one with another, with less calmness, than Phylosophers could do;
Now for those that profess highly Christianity, and that in the Loftiest Strain of it, to manage their differences one with Another, with less calmness, than Philosophers could do;
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What a Reproach is this to Religion? Is this the way to make it look Lovely? Will this Convert a Jew or a Turk? Is not this the Drunkards quarrelling about the praises of peace and Sobriety? It was the challenge of Old, against the Protestant Religion, that it bred nothing but Factions and Rebelions.
What a Reproach is this to Religion? Is this the Way to make it look Lovely? Will this Convert a Jew or a Turk? Is not this the Drunkards quarreling about the praises of peace and Sobriety? It was the challenge of Old, against the Protestant Religion, that it bred nothing but Factions and Rebelions.
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Truth would always prevaile, if it was right managed, not held forth with disadvantage. Boisterousness does give just occasion to others, to suspect that, what is held forth is not truth,
Truth would always prevail, if it was right managed, not held forth with disadvantage. Boisterousness does give just occasion to Others, to suspect that, what is held forth is not truth,
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and therefore expect little from them, and so attend not, however Scolding is no Argument to convince People they are in an Errour, neither is it the way to bring Men into the Truth to knock it into your heads with Hammers;
and Therefore expect little from them, and so attend not, however Scolding is no Argument to convince People they Are in an Error, neither is it the Way to bring Men into the Truth to knock it into your Heads with Hammers;
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Christ bids his Diciples Love one another; This is granted on all sides; not one amongst the Various Sects of Christian Religion has the Face to deny this;
christ bids his Disciples Love one Another; This is granted on all sides; not one among the Various Sects of Christian Religion has the Face to deny this;
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and that not without very high pretences of Rational and Scripturall grounds, what others with as full perswasons assert, some or other slighting as a superstitious invention of man, what others very Religiously observe as an ordinance of Christ) how ever all agree in this, that Christians are bound by Christ's precept to Love one another.
and that not without very high pretences of Rational and Scriptural grounds, what Others with as full perswasons assert, Some or other slighting as a superstitious invention of man, what Others very Religiously observe as an Ordinance of christ) how ever all agree in this, that Christians Are bound by Christ's precept to Love one Another.
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Now I am sure did but people charge their Consciences more with the discharging of this most unquestionable duty of Love, there would be less need of calling them so much to Moderation. For if we do but observe the working of that naturall inclination and passion, which the World usually gives the name of Love unto;
Now I am sure did but people charge their Consciences more with the discharging of this most unquestionable duty of Love, there would be less need of calling them so much to Moderation. For if we do but observe the working of that natural inclination and passion, which the World usually gives the name of Love unto;
And withall, do but consider what a powerfull influence it has upon Parents, Lovers, Friends, to the sweeting even the sowrest disposition, towards those they Love;
And withal, do but Consider what a powerful influence it has upon Parents, Lovers, Friends, to the sweating even the sourest disposition, towards those they Love;
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If we mind how many Distempers, affection bears with, how many vices it winks at, how many faults it excuses, how many provocations it puts up and passes by;
If we mind how many Distempers, affection bears with, how many vices it winks At, how many Faults it excuses, how many provocations it puts up and passes by;
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and is a very reall participation of the divine nature, Should come so far short of this? Can we think that this more large, noble, pure strong principle, were it indeed in us, would not restrain us from quarrelling with one another? Because our Brothers Head is not,
and is a very real participation of the divine nature, Should come so Far short of this? Can we think that this more large, noble, pure strong principle, were it indeed in us, would not restrain us from quarreling with one Another? Because our Brother's Head is not,
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And let me tell you some understanding and conscientious Persons are of the mind, that when once the Righteous and Alwise God Shall set up his impartiall Judgment, ask Whats the matter,
And let me tell you Some understanding and conscientious Persons Are of the mind, that when once the Righteous and Alwise God Shall Set up his impartial Judgement, ask Whats the matter,
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and weigh the severall pretences, as one day he will, many of those hot contests which are kept up amongst Christians with so bitter animosities almost on all sides, will be found able to produce no fairer grounds to Justify their unchristian Janglings, there those Just now mentioned.
and weigh the several pretences, as one day he will, many of those hight contests which Are kept up among Christians with so bitter animosities almost on all sides, will be found able to produce no Fairer grounds to Justify their unchristian Janglings, there those Just now mentioned.
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even Enemys, he does vertually and consequentially forbid us to use towards any upon any pretence of difference whatsoever such words and carriages as we could never use towards them, did we but Love them,
even Enemies, he does virtually and consequentially forbid us to use towards any upon any pretence of difference whatsoever such words and carriages as we could never use towards them, did we but Love them,
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Neither must we expect that such a slender Plea as a pretence that it is in the cause of God and Religion, will serve our turne to Justify us in the sight of God,
Neither must we expect that such a slender Plea as a pretence that it is in the cause of God and Religion, will serve our turn to Justify us in the sighed of God,
To oppress is a great iniquity, but to plead fo• and Justify oppressions because hereby we are enabled to give alms, to build hospitalls, this is an higher abomination, it is Offering unto God, swines blood and bringing the hire of an Harlot into the Temple.
To oppress is a great iniquity, but to plead fo• and Justify oppressions Because hereby we Are enabled to give alms, to built hospitals, this is an higher abomination, it is Offering unto God, Swine blood and bringing the hire of an Harlot into the Temple.
5ly. It is a doing that which even the Common light of nature calls for, this is acknowledged even amongst the Heathens as one of the Clearest and certainest rules of right, that every one should doe as they themselves would be don to, this our Saviour Commands, Matt. 7. 12.
5ly. It is a doing that which even the Common Light of nature calls for, this is acknowledged even among the heathens as one of the Clearest and certainest rules of right, that every one should do as they themselves would be dONE to, this our Saviour Commands, Matt. 7. 12.
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Now look a little into your owne hearts, ask your selves, would I willingly, were I in a mistake, be Derided for it, Upbraided with it, Persecuted for it, should I not Judge it more reasonable, that others should pitty me, endeavour to Convince me, Supposing the Errour to be dangerous;
Now look a little into your own hearts, ask your selves, would I willingly, were I in a mistake, be Derided for it, Upbraided with it, Persecuted for it, should I not Judge it more reasonable, that Others should pity me, endeavour to Convince me, Supposing the Error to be dangerous;
For God intended this Zeale for the consumeing of our owne Lusts, not the singeing, smutting of our Brothers Name, this fire in us was made to warm our Neighbours not to scorch and Burne them,
For God intended this Zeal for the consuming of our own Lustiest, not the singing, smutting of our Brother's Name, this fire in us was made to warm our Neighbours not to scorch and Burn them,
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may not this prouoke God to keep his mercys to himself, and not put them into Childrens hands to Cut their own Fingers and to Slash their Neighbours with.
may not this provoke God to keep his Mercies to himself, and not put them into Children's hands to cut their own Fingers and to Slash their Neighbours with.
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Let a man distemper his body, besott his parts, wast his Estate, squander away his precious time, undo his Wife and Children, venture his Soul in swilling,
Let a man distemper his body, besot his parts, wast his Estate, squander away his precious time, undo his Wife and Children, venture his Soul in swilling,
and drinking, we bear with him, let him waist his strength, slur his Reputation, disgrace his Relationes in Lewdness and Wantoness we bear with him still, do we shun their company as we would do the Plague,
and drinking, we bear with him, let him waist his strength, slur his Reputation, disgrace his Relationes in lewdness and Wantonness we bear with him still, do we shun their company as we would do the Plague,
And these rather expose to outward trouble (which God oft times sanctifies to them for the good of their Souls) then incline or encourage to Sin or hinder the work of holiness in their hearts, do they, not walk as closely with God, grow as much in Spirituallity, Heavenly mindedness, in reall and solid Grace, (notwithstanding their mistakes,) as others with all their Orthodoxe knowledge.
And these rather expose to outward trouble (which God oft times Sanctifies to them for the good of their Souls) then incline or encourage to since or hinder the work of holiness in their hearts, do they, not walk as closely with God, grow as much in Spirituality, Heavenly Mindedness, in real and solid Grace, (notwithstanding their mistakes,) as Others with all their Orthodox knowledge.
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possibly I might thinke so too, could I be perswaded that a mistake does more harme to Souls, is less Consistant with Sincerity and honesty, is more contrary to the Spirit of Piety and Holyness, layes more blocks in the way to Love, Meekness, Lowliness, resignation, faith, indisposes more to obedience and self denyal.
possibly I might think so too, could I be persuaded that a mistake does more harm to Souls, is less Consistent with Sincerity and honesty, is more contrary to the Spirit of Piety and Holiness, lays more blocks in the Way to Love, Meekness, Lowliness, resignation, faith, indisposes more to Obedience and self denial.
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untill I find Drunken and Profain Persons notwithstanding their Drunkenness and Profaneness growing in Grace (as I find some Erroneous persons notwithstanding their errour) give me leave to question whether this be the greater Sin or noe.
until I find Drunken and Profain Persons notwithstanding their drunkenness and Profaneness growing in Grace (as I find Some Erroneous Persons notwithstanding their error) give me leave to question whither this be the greater since or no.
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and dubious is Scripture, when read without the light of God? How vain uncertain are the dictates and Creeds of Synods, Councells, Churches? How little concerned do's God look upon himself to secure his People from those mistakes which he knows how to do them good by? How apt to be swayed with the opinion of those we have an Esteem for.
and dubious is Scripture, when read without the Light of God? How vain uncertain Are the dictates and Creeds of Synods, Counsels, Churches? How little concerned do's God look upon himself to secure his People from those mistakes which he knows how to do them good by? How apt to be swayed with the opinion of those we have an Esteem for.
We shall find cause enough to conclude that one May easily err without any great Wilfulness Gal. 6. 1. 2. 3. 4. Col. 3. 12. 13. Phil. 2. 1. Vse. 1st Then as we would approve our selves worthy of that Name we have taken upon us;
We shall find cause enough to conclude that one May Easily err without any great Wilfulness Gal. 6. 1. 2. 3. 4. Col. 3. 12. 13. Philip 2. 1. Use. 1st Then as we would approve our selves worthy of that Name we have taken upon us;
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1st. Let us not willingly enrage the Ignorant against them by giving them those Nicknames which the violence of their Adversarys has branded them with.
1st. Let us not willingly enrage the Ignorant against them by giving them those Nicknames which the violence of their Adversaries has branded them with.
2ly. Let us not make a worse representation of their Opinions to others, then they deserve, by loading them with those odious consequences which they themselves do as much disown and abominate as we do, these two practices the Devil, the Author of confusion has found very Vsefull to him,
2ly. Let us not make a Worse representation of their Opinions to Others, then they deserve, by loading them with those odious consequences which they themselves do as much disown and abominate as we do, these two practices the devil, the Author of confusion has found very Useful to him,
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No they leave it to the freedome of their Auditors to observe Jewish Ordinances or let them alone, and all their diligence and care is to bring Christians to a mutuall toleration one of another,
No they leave it to the freedom of their Auditors to observe Jewish Ordinances or let them alone, and all their diligence and care is to bring Christians to a mutual toleration one of Another,
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so as to overlook those petty differences, and not withstanding them to strive together for the faith of the Gospell, to help one another in the way to Heaven Rom. 14. Phil. 3. 16.
so as to overlook those Petty differences, and not withstanding them to strive together for the faith of the Gospel, to help one Another in the Way to Heaven Rom. 14. Philip 3. 16.
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and laying the maine stress upon the great things of the Gospell, Obedience, Self-denyall, Faith, Love, be revived, I shall wish Peace and Truth may much flourish amongst us,
and laying the main stress upon the great things of the Gospel, obedience, Self-denial, Faith, Love, be revived, I shall wish Peace and Truth may much flourish among us,
4ly. Were there but more of a Gospell Spirit in the World, were but People come to that, to see and be ashamed and loth themselves in their own sight, there World not be such spying mo••s in their Brothers eye, there would be more shewing meekness to all Persons considering they themselves were sometims Foolish and deceived Tit. 3. 3. And,
4ly. Were there but more of a Gospel Spirit in the World, were but People come to that, to see and be ashamed and loath themselves in their own sighed, there World not be such spying mo••s in their Brother's eye, there would be more showing meekness to all Persons considering they themselves were sometimes Foolish and deceived Tit. 3. 3. And,
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5ly. If God should bring good people under the lash againe, I wish it may make them make a serious and impartiall reflection upon their former Carriages and with Josephs Brethren, when they found harsh usage from Joseph, enquire whether this be not the just Punishment of their rigour and severity towards their Brethren.
5ly. If God should bring good people under the lash again, I wish it may make them make a serious and impartial reflection upon their former Carriages and with Josephs Brothers, when they found harsh usage from Joseph, inquire whither this be not the just Punishment of their rigour and severity towards their Brothers.
Thou art confident, it may be, so is he, Thou producest Reason and Scripture, so dos he, thou alledgest the consent of such and such learned and good Men, whom thou greatly accounts of, he do's no less.
Thou art confident, it may be, so is he, Thou producest Reason and Scripture, so dos he, thou alledgest the consent of such and such learned and good Men, whom thou greatly accounts of, he do's not less.
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Hast thou suffered in Testimony to what thou Judgest truth? If he have not done so, thou knowest not but he may be ready to do the like when God calls him to it.
Hast thou suffered in Testimony to what thou Judges truth? If he have not done so, thou Knowest not but he may be ready to do the like when God calls him to it.
2ly. Grant it be so, thou hast more need to pitty him, then to quarrel with him, thou hast more need to deal with him so as thou mayest best hope to bring him out of his Errour, Thou oughtest to take care least by thy passionate and untoward management of the Cause of Truth, thou give people occasion so to loth it, that they Chuse rather to fall in with the others errours.
2ly. Grant it be so, thou hast more need to pity him, then to quarrel with him, thou hast more need to deal with him so as thou Mayest best hope to bring him out of his Error, Thou Ought to take care lest by thy passionate and untoward management of the Cause of Truth, thou give people occasion so to loath it, that they Choose rather to fallen in with the Others errors.
as Zealous as you will, but I would have you remember that venting of Pride and peevishness in Religion; Loving and admiring and violently propagating your Opinions and ways, is not Zeal.
as Zealous as you will, but I would have you Remember that venting of Pride and peevishness in Religion; Loving and admiring and violently propagating your Opinions and ways, is not Zeal.
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Vse. 2. Labour for a Spirit of Moderation, A meek lowly and tender Spirit, Its hard practising a Duty when it thwarts Nature, this is a lovely God like Spirit, were it not for this, in what a sad case were we who hourly try Gods patience by greater provocations then mistakes amount to.
Use. 2. Labour for a Spirit of Moderation, A meek lowly and tender Spirit, Its hard practising a Duty when it thwarts Nature, this is a lovely God like Spirit, were it not for this, in what a sad case were we who hourly try God's patience by greater provocations then mistakes amount to.
I know such is the madness of the World, they are ready to quarrell with every one that will not engage with them in their Contentions one against another,
I know such is the madness of the World, they Are ready to quarrel with every one that will not engage with them in their Contentions one against Another,
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8ly. Learn the Wisdome and Justice of true Religion which requires such practises from its professors as tend most to promote and secure, what all generally desire,
8ly. Learn the Wisdom and justice of true Religion which requires such practises from its professors as tend most to promote and secure, what all generally desire,
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2ly. A Christian ought to be moderate about the Concernements of this Life, the Comforts and conveniencys, Health, Wealth and Credit, Lovers and Friends, &c.
2ly. A Christian ought to be moderate about the Concernments of this Life, the Comforts and conveniencys, Health, Wealth and Credit, Lovers and Friends, etc.
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1st. When we love them more then God himselfe, the Gift more then the Giver, whatever it be in any Creature comfort whatsoever that we find any favour and relish in, any chearing and warmth by:
1st. When we love them more then God himself, the Gift more then the Giver, whatever it be in any Creature Comfort whatsoever that we find any favour and relish in, any cheering and warmth by:
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It is but a drop, a spark, a ray of that goodness which is in God and is used by God as a bate to allure us to himselfe, In whom alone the Fountain is to be found, who alone is able not onely to content but satisfye us.
It is but a drop, a spark, a ray of that Goodness which is in God and is used by God as a bore to allure us to himself, In whom alone the Fountain is to be found, who alone is able not only to content but satisfy us.
3ly. When we can be quiet without God, while we have these, let God hide his face, forbeare his visits, withdraw his directions and Consolations, no matter for all this, provided Health lasts, Mony comes in, the World gives us its good word, and Friends their smiles.
3ly. When we can be quiet without God, while we have these, let God hide his face, forbear his visits, withdraw his directions and Consolations, no matter for all this, provided Health lasts, Money comes in, the World gives us its good word, and Friends their smiles.
4ly. When God himself cannot please us without these, let him reason the case with us as Elkana with Hannah, am not I better to thee then ten earthly comforts.
4ly. When God himself cannot please us without these, let him reason the case with us as Elkana with Hannah, am not I better to thee then ten earthly comforts.
2ly. When we are more studying and toiling, beating our Braines, and tireing our Bodies, laying designes and pursusing them, with all seriousness, diligence and indefatigableness,
2ly. When we Are more studying and toiling, beating our Brains, and tiring our Bodies, laying designs and pursusing them, with all seriousness, diligence and indefatigableness,
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for the getting of some outward comfort our hearts are set on, then for the getting of Grace, growing in the Life, Strength and Vigour of it, bringing forth the Fruits of it.
for the getting of Some outward Comfort our hearts Are Set on, then for the getting of Grace, growing in the Life, Strength and Vigour of it, bringing forth the Fruits of it.
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When for the recovering of the health of our Bodies, encreasing our Estates, the Scruing our selves into the fauour of some particular Persons, the heightening of our Reputations, we count no Care, no Industery to much, we spare no paines, we are prodigall enough of our time, leaving no Friend un-consulted, noe interrest unimproved;
When for the recovering of the health of our Bodies, increasing our Estates, the Scruing our selves into the favour of Some particular Persons, the heightening of our Reputations, we count no Care, no Industry to much, we spare no pains, we Are prodigal enough of our time, leaving no Friend unconsulted, no Interest unimproved;
Impoverished of the true Riches, we can fit still, as Persons not concern'd, trouble no body with such Idle questions, as how we may get our Souls saved;
Impoverished of the true Riches, we can fit still, as Persons not concerned, trouble no body with such Idle questions, as how we may get our Souls saved;
3ly. When we are more glad of these outward Comforts, finding our selves growing more Healthfull, Strong, Wealthy, more in fauour with the World, &c. Then when we find good desires more strong, more frequent, our Souls getting ground upon Lust, getting Victory over the World.
3ly. When we Are more glad of these outward Comforts, finding our selves growing more Healthful, Strong, Wealthy, more in favour with the World, etc. Then when we find good Desires more strong, more frequent, our Souls getting ground upon Lust, getting Victory over the World.
then to those who by their example and Councel, Exhortations and Reproofs, endeavour to bring our Souls into a sense of their poverty and misery, to a relish of pure truth, to the Life of reall Grace.
then to those who by their Exampl and Council, Exhortations and Reproofs, endeavour to bring our Souls into a sense of their poverty and misery, to a relish of pure truth, to the Life of real Grace.
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then we are with those, who by their company or example, make our Spirits more dull or flat, more dead and cold, more formall and Carnal, less to prize, relish,
then we Are with those, who by their company or Exampl, make our Spirits more dull or flat, more dead and cold, more formal and Carnal, less to prize, relish,
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1st. When God calls us to something else, Praying, Reading, Hearing, Meditating, &c. We chuse rather to be pleasing our selves in the use of these outward Comforts.
1st. When God calls us to something Else, Praying, Reading, Hearing, Meditating, etc. We choose rather to be pleasing our selves in the use of these outward Comforts.
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Rather then we will venture our Liberties or Estates, we will do them however, before our Consciences be throughly convinced, they were in a mistake before.
Rather then we will venture our Liberties or Estates, we will do them however, before our Consciences be thoroughly convinced, they were in a mistake before.
3ly. When for the Attaining of any of these things our hearts hanker after, we will be induced to do any thing which ought not to be done, which may bring reproach upon Religion and the name of God, such as fraud, injustice for getting of Estates;
3ly. When for the Attaining of any of these things our hearts hanker After, we will be induced to do any thing which ought not to be done, which may bring reproach upon Religion and the name of God, such as fraud, injustice for getting of Estates;
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Rachel because she has no Child falls a quarrelling with her Husband and will needs go die, Gen. 30. 1. Jacob having lost one Son of Twelve, What a deal adoe he keeps will not be comforted;
Rachel Because she has no Child falls a quarreling with her Husband and will needs go die, Gen. 30. 1. Jacob having lost one Son of Twelve, What a deal ado he keeps will not be comforted;
yet because she wanted a Child and is upbraided with it by her Rivall, will not Ea•, 1 Sam. 1. 7. David for the loss af a Rebellions Son, who had usurped upon him,
yet Because she wanted a Child and is upbraided with it by her Rival, will not Ea•, 1 Sam. 1. 7. David for the loss of a Rebellions Son, who had usurped upon him,
how is he moved? What passionate expressions useth he? How unmindfull is be of the late deliveranc• 2 Sam. 18. 33. Job because he may not have his health and ease, will needs throw away his Life too, Job. 6. 9. Baruch because frustrated of his expectation of worldly greatness, what Sorrow, Sighing, Fainting, Restleness do we hear of? Jer: 45. 3. 5. If Jonah lose his Credit and be counted a false Prophet for denouncing that destruction against Nineveh which was prevented, he'l not be obliged to God for his Life in pet he'l bid him take that too, Joh. 4• 3. If the Gou•d that shaded him. Wither: He will Live no longer.
how is he moved? What passionate expressions uses he? How unmindful is be of the late deliveranc• 2 Sam. 18. 33. Job Because he may not have his health and ease, will needs throw away his Life too, Job. 6. 9. baruch Because frustrated of his expectation of worldly greatness, what Sorrow, Sighing, Fainting, Restleness do we hear of? Jer: 45. 3. 5. If Jonah loose his Credit and be counted a false Prophet for denouncing that destruction against Nineveh which was prevented, He'll not be obliged to God for his Life in pet He'll bid him take that too, John 4• 3. If the Gou•d that shaded him. Wither: He will Live no longer.
2ly. Let us but all make an impartiall Survey each of our selves, 'tis to be feared we shall find how we do over prize these things, and dote upon them.
2ly. Let us but all make an impartial Survey each of our selves, it's to be feared we shall find how we do over prize these things, and dote upon them.
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Men in their unregenerate state have only Conscience to bridle them, which only shews them they ought not so much to indulge themselves in these lower delights,
Men in their unregenerate state have only Conscience to bridle them, which only shows them they ought not so much to indulge themselves in these lower delights,
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3ly. Immoderation is prayed against by an understanding person, Psal. 119. 36. 37. The good of Moderation appears in the evil of Immoderation which is.
3ly. Immoderation is prayed against by an understanding person, Psalm 119. 36. 37. The good of Moderation appears in the evil of Immoderation which is.
1st. A Contradiction to a Christian frame, so far as any is a Christian he is in Love with God, which is Inconsistant with the Love of the World, one fire eats out another, he is Holy.
1st. A Contradiction to a Christian frame, so Far as any is a Christian he is in Love with God, which is Inconsistent with the Love of the World, one fire eats out Another, he is Holy.
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He delights himself in the Lord above Lower Comforts, Trusts in him leans not upon these Lower Confidences, he is Called out of the World, Crucified unto it, of another Spirit then worldly men, his heart is not sett on the same things with them.
He delights himself in the Lord above Lower Comforts, Trusts in him leans not upon these Lower Confidences, he is Called out of the World, crucified unto it, of Another Spirit then worldly men, his heart is not Set on the same things with them.
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2ly. Tis a worme unto his Grace; While this is in any allowed of, it Eats out all the life, strength, Vigour of the pure, innocent, meek, lowly Nature, draws the sap of the Soul another way, Love of,
2ly. This a worm unto his Grace; While this is in any allowed of, it Eats out all the life, strength, Vigour of the pure, innocent, meek, lowly Nature, draws the sap of the Soul Another Way, Love of,
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3ly. Its An Hinderer of a Christian progress while his heart is set upon any thing here below his parts and time his thoughts and endeavours, his care and industry, which should be lay'd out for the improving of the Stock of Grace which one has, will be Spent in pursuing what our lusts Call for.
3ly. Its an Hinderer of a Christian progress while his heart is Set upon any thing Here below his parts and time his thoughts and endeavours, his care and industry, which should be laid out for the improving of the Stock of Grace which one has, will be Spent in pursuing what our Lustiest Call for.
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5ly. A Disturber of his quiet, he cannot be at R•••, unless he have some thing which God thinks fit to deny him, No true lasting Peace can be expected by those who Love any thing in and for its self, besides God.
5ly. A Disturber of his quiet, he cannot be At R•••, unless he have Some thing which God thinks fit to deny him, No true lasting Peace can be expected by those who Love any thing in and for its self, beside God.
Thou shall Love the Lord thy God with all thy heart Matt. 22. 37. Heres nothing left for the Creature it is Idolatry setting the Creature on Gods throne.
Thou shall Love the Lord thy God with all thy heart Matt. 22. 37. Heres nothing left for the Creature it is Idolatry setting the Creature on God's throne.
8ly. 'Tis a Representing of Faith unto others as an ineffectuall principle, that has not Power in it to Overcome the World, and the lusts thereof and thereby is a reall Scandall to others;
8ly. It's a Representing of Faith unto Others as an ineffectual principle, that has not Power in it to Overcome the World, and the Lustiest thereof and thereby is a real Scandal to Others;
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Vse. 1st. As we desire to evidence we have the feare of God before our eyes, Let us lay it upon our Consciences to Eschew Immoderation as well as other sins, It is a sin as dangerous as any;
Use. 1st. As we desire to evidence we have the Fear of God before our eyes, Let us lay it upon our Consciences to Eschew Immoderation as well as other Sins, It is a since as dangerous as any;
Oh Let not that which should be improved as a motive so to stir us up to a greater Care in avoiding it, be abused as a plea to Justify our selves in giving way to it, say not we are Naturally prone to it,
O Let not that which should be improved as a motive so to stir us up to a greater Care in avoiding it, be abused as a plea to Justify our selves in giving Way to it, say not we Are Naturally prove to it,
therefore we hope none will blame us much if we be a little guilty here, But thus, let me keep a more strict guard over my heart, let me more shun Temptations, let me with greater earnestness beg of God that he would keep me from being overtaken.
Therefore we hope none will blame us much if we be a little guilty Here, But thus, let me keep a more strict guard over my heart, let me more shun Temptations, let me with greater earnestness beg of God that he would keep me from being overtaken.
Oh let us take heed and put ourselves in mind that we may be as Immoderate in overloving, Prizing, Carking about even the very Conveniencys and necessityes of this Life, as in over earnest desiring, eager pursuing superflueri's.
O let us take heed and put ourselves in mind that we may be as Immoderate in Overloving, Prizing, Carking about even the very Conveniencys and necessities of this Life, as in over earnest desiring, eager pursuing superflueri's.
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1st. What shall we that are but strangers here, Travellers into eternity, dote of any thing in our Passage, Contract Entanglements and burdens to our selves.
1st. What shall we that Are but Strangers Here, Travellers into eternity, dote of any thing in our Passage, Contract Entanglements and burdens to our selves.
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2ly. Have we not Incumbrance enough, and shall we so far forget the worth of our Souls as to prostitute them to such mean and low things, to Tumble them in mire and dirt.
2ly. Have we not Encumbrance enough, and shall we so Far forget the worth of our Souls as to prostitute them to such mean and low things, to Tumble them in mire and dirt.
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5ly. If there be any thing in the things that can make them desirable, any worth in them, any Vse of them, shall we by Overloving them Constrain God to deprive us of them, God is a Jealous God, whatever comes to Rivall him in our Affections, he must remove it.
5ly. If there be any thing in the things that can make them desirable, any worth in them, any Use of them, shall we by Overloving them Constrain God to deprive us of them, God is a Jealous God, whatever comes to Rival him in our Affections, he must remove it.
If the Child will hurt its self with its Toyes, or fall of sucking Poyson out of what was given to look on, is it not time for the parent to take it away?
If the Child will hurt its self with its Toys, or fallen of sucking Poison out of what was given to look on, is it not time for the parent to take it away?
8ly. What shall we do when God shall strip us of these, if our hearts be Engaged in them, how shall we bear up? How will it break us? Had we not better by degrees loosen our selves from these? Leasurely fall of and retire from them.
8ly. What shall we do when God shall strip us of these, if our hearts be Engaged in them, how shall we bear up? How will it break us? Had we not better by Degrees loosen our selves from these? Leisurely fallen of and retire from them.
and while we hate the Name, let us not Act the part of Fools, Is it not folly to engage our selves in intimate Friendship with those whom it is certain we must breake with or be utterly undone.
and while we hate the Name, let us not Act the part of Fools, Is it not folly to engage our selves in intimate Friendship with those whom it is certain we must break with or be utterly undone.
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10ly. What do we get by Overloving these things? Do we not engage our selves in greater cares how to keep them, Expose our Selves to greater sorrows upon their loss?
10ly. What do we get by Overloving these things? Do we not engage our selves in greater Cares how to keep them, Expose our Selves to greater sorrows upon their loss?
12ly. Shall we come and Clap the Covetous ambitions, Veluptuous on the back and bid them go on in their Courses, we like them so well we shall follow as fast as we can;
12ly. Shall we come and Clap the Covetous ambitions, Veluptuous on the back and bid them go on in their Courses, we like them so well we shall follow as fast as we can;
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1st. Restrain the working of an Immoderate heart, observe it, desire God to subdue it, disallow the workings of it, Forbeare to do what it calls you unto.
1st. Restrain the working of an Immoderate heart, observe it, desire God to subdue it, disallow the workings of it, Forbear to do what it calls you unto.
5ly. Labour every morning to git your hearts into an Heavenly frame, warmed and raised in desires after the things above, watch and give all diligence to keep them thus in the fear of the Lord all the day Long, Suffer them not to wander after these Uanitys you every day Meet with, without a severe Check;
5ly. Labour every morning to git your hearts into an Heavenly frame, warmed and raised in Desires After the things above, watch and give all diligence to keep them thus in the Fear of the Lord all the day Long, Suffer them not to wander After these Uanitys you every day Meet with, without a severe Check;
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6ly. Get a sense of your Misery, and then you'l better understand the vanity of these things, you'l feel that within you which will continually be telling you, you stand in need of something else, something that must do you good.
6ly. Get a sense of your Misery, and then You'll better understand the vanity of these things, You'll feel that within you which will continually be telling you, you stand in need of something Else, something that must do you good.
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7ly. When ever you go to prayer, Labour to get your Souls wrought into a desire after this, let this be the main petition upon your hearts when you go to God, that he would give you new Holy Heavenly Spirituall hearts, weaned disengaged disentangled Loosned From the World, he has bestowed this upon some,
7ly. When ever you go to prayer, Labour to get your Souls wrought into a desire After this, let this be the main petition upon your hearts when you go to God, that he would give you new Holy Heavenly Spiritual hearts, weaned disengaged disentangled Loosened From the World, he has bestowed this upon Some,
8ly. Take heed of too much familiarity with those who are earthly minded, though they be given to no other vice, their Company is infectious, a mans Company do's out only shew Ordinarily what he is, but makes him so.
8ly. Take heed of too much familiarity with those who Are earthly minded, though they be given to no other vice, their Company is infectious, a men Company do's out only show Ordinarily what he is, but makes him so.
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9ly. Labour after intimate Communion with God, which when once you know the way of, frequently be retiring your selves to, there you'l taste better comforts, from that Hill you may view all the Glory of the World, and see it to be but withering grase, Fading flowers Psal. 73. Vntill I went into the Sanctuary &c. Vse. 2. Let us humble our selves in the sight of God for our neglect of this duty hitherto.
9ly. Labour After intimate Communion with God, which when once you know the Way of, frequently be retiring your selves to, there You'll taste better comforts, from that Hill you may view all the Glory of the World, and see it to be but withering graze, Fading flowers Psalm 73. Until I went into the Sanctuary etc. Use. 2. Let us humble our selves in the sighed of God for our neglect of this duty hitherto.
and what if God for our obstinacy should resolve to leave us to our selves, no more to Rebuke or thwart us, will it any thing advantage us to thrive in wickedness, to get the desire of our hearts?
and what if God for our obstinacy should resolve to leave us to our selves, no more to Rebuke or thwart us, will it any thing advantage us to thrive in wickedness, to get the desire of our hearts?
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Vse. 4. As you love the Souls of your Relations rather call them to Moderation then encourage them in over Eager pursuit after things of this World, you like when they are Moderate in the vse of Creature Comforts, are not expensive, its well,
Use. 4. As you love the Souls of your Relations rather call them to Moderation then encourage them in over Eager pursuit After things of this World, you like when they Are Moderate in the use of Creature Comforts, Are not expensive, its well,
What do you account your Estates more worth then your Souls, Alass what will it do them good when they come to die, that they have been rich or great in the World,
What do you account your Estates more worth then your Souls, Alas what will it do them good when they come to die, that they have been rich or great in the World,
though this be the only thing ordinarily prized, I would have none slothfull indeed, careless, negligent, I would have them in the fear of God to set about their particular Callings diligently and faithfully, but I would have them act upon nobler Principles then Love of vanity, for worthier ends, then scraping a little dirt together.
though this be the only thing ordinarily prized, I would have none slothful indeed, careless, negligent, I would have them in the Fear of God to Set about their particular Callings diligently and faithfully, but I would have them act upon Nobler Principles then Love of vanity, for Worthier ends, then scraping a little dirt together.
THE First particle in the text shews the words to be rationall, and bids us look Back to enquire what it is in the forgoing part of the Chapter, which they give an account of.
THE First particle in the text shows the words to be rational, and bids us look Back to inquire what it is in the foregoing part of the Chapter, which they give an account of.
unto the Preists, Verse 1. And them he tells he had a word for even for them, A Word of Injunction Verse. 2. To heare and take notice of the great provocations among the People,
unto the Priests, Verse 1. And them he tells he had a word for even for them, A Word of Injunction Verse. 2. To hear and take notice of the great provocations among the People,
and the sins, Miseries and dangers of a poor People, but to turne their sorrow into Zeal, and to take an Effectuall course to secure the Sinking interest of the Nation, by restoring God his due,
and the Sins, Misery's and dangers of a poor People, but to turn their sorrow into Zeal, and to take an Effectual course to secure the Sinking Interest of the nation, by restoring God his endue,
A Word of Comination to back this, either do as I Charge you or look to your selves, severall Blessings ye enjoy, I beleeve you would not willingly part with them,
A Word of Combination to back this, either do as I Charge you or look to your selves, several Blessings you enjoy, I believe you would not willingly part with them,
A word of Commemoration to drive all home, did I say I would Curse you, ye may well trust me for I have already begun and that upon your neglect herein;
A word of Commemoration to drive all home, did I say I would Curse you, you may well trust me for I have already begun and that upon your neglect herein;
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If Judgments threatned cannot awake you, pray let Judgments inflicted do it, though you may put by your Feares, sure you cannot put off your feeling too.
If Judgments threatened cannot awake you, pray let Judgments inflicted do it, though you may put by your Fears, sure you cannot put off your feeling too.
1st. The threatening which he seemed to suspend the execution of, untill he had made some tryall whether they would heare or no, here he denounces absolutely without any Reserues,
1st. The threatening which he seemed to suspend the execution of, until he had made Some trial whither they would hear or no, Here he denounces absolutely without any Reserves,
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2ly. That they might be more fully possest with distinct apprehensions of their danger, he represents it at large in two particulars, which touch nature where it has the quickest sense.
2ly. That they might be more Fully possessed with distinct apprehensions of their danger, he represents it At large in two particulars, which touch nature where it has the quickest sense.
while he threatens to Corrupt the very first principle, the seed of these. 2ly. Of shame, when that which should be the highest Honour, Proves the Greatest disgrace,
while he threatens to Corrupt the very First principle, the seed of these. 2ly. Of shame, when that which should be the highest Honour, Proves the Greatest disgrace,
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1st. The Priests dignity declared (for the sence is Retrograde to the Words) as despicable as he Looks in the eyes of the proud profane Worldlings, he is no mean one in the Judgment of the wisest, best and greatest.
1st. The Priests dignity declared (for the sense is Retrograde to the Words) as despicable as he Looks in the eyes of the proud profane Worldlings, he is no mean one in the Judgement of the Wisest, best and greatest.
God himself pitches upon him as one of such Qualifications and hopes as render him fit to be trusted in an Imployment of highest Consequence, a message from the King of Heaven,
God himself pitches upon him as one of such Qualifications and hope's as render him fit to be trusted in an Employment of highest Consequence, a message from the King of Heaven,
Men count it an Honour to be made use of as an Ambassador or Envoy to a forrain State, by one who setting aside his clothes and titles, is but Flesh and Blood like themselves, one whose approbation of a Mans abilities and Faithfulness, is no certain Testimony of them, his Judgment being liable to a double miscarriage:
Men count it an Honour to be made use of as an Ambassador or Envoy to a foreign State, by one who setting aside his clothes and titles, is but Flesh and Blood like themselves, one whose approbation of a men abilities and Faithfulness, is no certain Testimony of them, his Judgement being liable to a double miscarriage:
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The one by mistake, while he presumes the Man to be endowed with those vertues and accomplishments which he is really without, only hath the shadow of them.
The one by mistake, while he Presumest the Man to be endowed with those Virtues and accomplishments which he is really without, only hath the shadow of them.
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1st. Of the Priest, therefore it is expected from him to preserve Knowledge; Even in the most corrupt and degenerate age, let him Remember whose business he is about, whose dependent he is,
1st. Of the Priest, Therefore it is expected from him to preserve Knowledge; Even in the most corrupt and degenerate age, let him remember whose business he is about, whose dependent he is,
and Provoke their Indignation against him, and so Expose himself unto Hazards, the Lord of Hosts whose, Messenger he is, Is able to protect him in the Work he sets him about, let the whole World and Hell too do its worst,
and Provoke their Indignation against him, and so Expose himself unto Hazards, the Lord of Hosts whose, Messenger he is, Is able to Pact him in the Work he sets him about, let the Whole World and Hell too do its worst,
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and declare to the World that they neither Value him nor his Messenger nor his Message any more then if it came from a vain weak Foolish mortall Inconsiderable man like themselves,
and declare to the World that they neither Valve him nor his Messenger nor his Message any more then if it Come from a vain weak Foolish Mortal Inconsiderable man like themselves,
Well may God make them smart with a witness while they suffer the People to dishonour him and undo themselves, which possibly might have been prevented,
Well may God make them smart with a witness while they suffer the People to dishonour him and undo themselves, which possibly might have been prevented,
And pray what danger had they run upon if they had been ingenuous and Faithfull? Need they have feared to be the least harmed by feeble man having the Lord of Hosts, in whose Message they were employed, standing at their back to defend them? So that.
And pray what danger had they run upon if they had been ingenuous and Faithful? Need they have feared to be the least harmed by feeble man having the Lord of Hosts, in whose Message they were employed, standing At their back to defend them? So that.
and ruine their Poor Souls, they have no reason to Quarrel with God, if he make their lives Miserable, and their Persons despicable. Ver. 3. 1st. I do not say that it is the duty onely of the Minister;
and ruin their Poor Souls, they have no reason to Quarrel with God, if he make their lives Miserable, and their Persons despicable. Ver. 3. 1st. I do not say that it is the duty only of the Minister;
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and if this should fail it will not Justify him at the great day when the Impartial God enquires how comes it to pass that thy Wife, thy Child, thy Servants were so grosly Ignorant of God? And by reason of this are now like to be as Extreamly Miserable? to say then,
and if this should fail it will not Justify him At the great day when the Impartial God enquires how comes it to pass that thy Wife, thy Child, thy Servants were so grossly Ignorant of God? And by reason of this Are now like to be as Extremely Miserable? to say then,
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while thou Neglectest thine, or rather will it not agravate it? that when thou plainly seest the danger to be so Extreme great with those Poor Souls, that Perish they must in all likelyhood,
while thou Neglectest thine, or rather will it not aggravate it? that when thou plainly See the danger to be so Extreme great with those Poor Souls, that Perish they must in all likelihood,
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thou seest them take the directest Course unto utter destruction, and yet for all the Love thou so much pretendedst to them, never hadst the pity to their perishing Souls as once to aske them that serious Question what mean you? know you whether you are going?
thou See them take the directest Course unto utter destruction, and yet for all the Love thou so much pretendedst to them, never Hadst the pity to their perishing Souls as once to ask them that serious Question what mean you? know you whither you Are going?
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Has he not such Advantages by the awe that he has them in, to mould their tender years almost what way he pleases, which few else have? Has he not them then under his instruction and discipline when they are not onely docible but pliable also? And can he satisfy his Conscience,
Has he not such Advantages by the awe that he has them in, to mould their tender Years almost what Way he Pleases, which few Else have? Has he not them then under his instruction and discipline when they Are not only docible but pliable also? And can he satisfy his Conscience,
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If he bring them under the precepts of morality and civility, so that they can Command their passions and appetites and evidence their good breeding by their seemly and sober behaviour in every thing,
If he bring them under the Precepts of morality and civility, so that they can Command their passion and appetites and evidence their good breeding by their seemly and Sobrium behaviour in every thing,
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when in the mean while he do's no more to the saving of the Soul, by bringing it to the true Knowledge of God in Christ then as if his Scholars carried no such things about them:
when in the mean while he do's no more to the Saving of the Soul, by bringing it to the true Knowledge of God in christ then as if his Scholars carried no such things about them:
and if you had but then at spare times minded me of my sinfull, miserable, Dangerous state, you might then have put me in such a way as would have saved me from this Endless Torment I am now Entering into, what will he be able to returne to this?
and if you had but then At spare times minded me of my sinful, miserable, Dangerous state, you might then have put me in such a Way as would have saved me from this Endless Torment I am now Entering into, what will he be able to return to this?
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For how can he Expect that the People should believe him who Evidences by his Contrary practise that he do's not believe himself? or whether is it more Likely they will follow him the way he points,
For how can he Expect that the People should believe him who Evidences by his Contrary practice that he do's not believe himself? or whither is it more Likely they will follow him the Way he points,
But this I say one of the great dutys of the Minister is to preserve knowledg and right apprehensions in People, agreeable to the very Nature of the things,
But this I say one of the great duties of the Minister is to preserve knowledge and right apprehensions in People, agreeable to the very Nature of the things,
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and save Souls and Maintain Peace, and order, and Charity, to puzzle an Ignorant auditory with Sentences of Latin or Greek, either out of Heathen poets,
and save Souls and Maintain Peace, and order, and Charity, to puzzle an Ignorant auditory with Sentences of Latin or Greek, either out of Heathen Poets,
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and Afflictions better Improved, and our brethren more loved, and helped in the way to Heaven by the Ministers making a business of it to Perswade his auditours that he has a little Learning.
and Afflictions better Improved, and our brothers more loved, and helped in the Way to Heaven by the Ministers making a business of it to Persuade his Auditors that he has a little Learning.
Is not that Knowledge to be Preserved by the Minister which is the most proper for a Divine, who is to speak as the Oracles of God, to Commend himself to the very Consciences of his people not to their fancies and humours.
Is not that Knowledge to be Preserved by the Minister which is the most proper for a Divine, who is to speak as the Oracles of God, to Commend himself to the very Consciences of his people not to their fancies and humours.
To discourse of the Nature and properties and simpathies and Antipathies of things, the magintude, Motion & influence of the Stars, the situations distances and Temperature of places &c. This may be proper for a Philosopher;
To discourse of the Nature and properties and sympathies and Antipathies of things, the magintude, Motion & influence of the Stars, the situations distances and Temperature of places etc. This may be proper for a Philosopher;
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1st. The Knowledge of God, Letting people know what an Holy God he is, that he cannot endure that they should allow themselves in the Least impurity of flesh or Spirit, a Righteous God who will render to every one Impartially according to their wayes, without any respect of persons;
1st. The Knowledge of God, Letting people know what an Holy God he is, that he cannot endure that they should allow themselves in the Least impurity of Flesh or Spirit, a Righteous God who will render to every one Impartially according to their ways, without any respect of Persons;
and will bring to utter shame and Misery all those who despise him, and choose the World for their portion, however he may suffer them to flourish for a while.
and will bring to utter shame and Misery all those who despise him, and choose the World for their portion, however he may suffer them to flourish for a while.
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how vain and unsavory all the Comforts of it are, especially to such an one as is awakened to a due sense of the wretched Misery and extreme danger of a poor soul, and the concernments of Eternity;
how vain and unsavoury all the Comforts of it Are, especially to such an one as is awakened to a due sense of the wretched Misery and extreme danger of a poor soul, and the concernments of Eternity;
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How uncertain all the enjoyments, Exposed to infinite hazards and running 1000. ways and while possest, are oft made wearisome by the Cumber of them, vexations by the Crosses interwoven with them, dangerous by the snares of them.
How uncertain all the enjoyments, Exposed to infinite hazards and running 1000. ways and while possessed, Are oft made wearisome by the Cumber of them, vexations by the Crosses interwoven with them, dangerous by the snares of them.
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A Minister can do no greater service to God, and Souls, then by rubbing off the paint from the Face of this Tempting whore, stripping her of her Gawdy Ornaments, whereby she do's bewitch the Jnhabitants of the Earth.
A Minister can do no greater service to God, and Souls, then by rubbing off the paint from the Face of this Tempting whore, stripping her of her Gaudy Ornament, whereby she do's bewitch the Jnhabitants of the Earth.
4ly. The Knowledge of Christ, in him there is merit Enough to Appease a Provoked God, to Satisfie violated Justice, he has peace Enough to speak to a troubled Conscience, ease to give to a burdened spirit, he can quicken the dead heart, subdue the stubborne, strengthen the weak, soften the hard, enlarge the strait, compose the distracted, make Fruitfull the barren;
4ly. The Knowledge of christ, in him there is merit Enough to Appease a Provoked God, to Satisfy violated justice, he has peace Enough to speak to a troubled Conscience, ease to give to a burdened Spirit, he can quicken the dead heart, subdue the stubborn, strengthen the weak, soften the hard, enlarge the strait, compose the distracted, make Fruitful the barren;
He can inform the ignorant, rectify the mistaken, Councell the Foolish, Resolve Doubts, Discover Wants, Distempers, Dangers, Remedies, Supplies, helps, &c. He can give grace to make holy, Heavenly, meek, Lowly, Selfdenying, obedient, resigned, patient, Dependant upon God, every way pious toward God, Just and Charitable to brethren.
He can inform the ignorant, rectify the mistaken, Council the Foolish, Resolve Doubts, Discover Wants, Distempers, Dangers, Remedies, Supplies, helps, etc. He can give grace to make holy, Heavenly, meek, Lowly, Self-denying, obedient, resigned, patient, Dependant upon God, every Way pious towards God, Just and Charitable to brothers.
duty he knows but very Faintly, what he Knows though it be but little he is not able to practise, the Law comes in here, sayes do this and Lawe; he is not able to do it though it cost him his life, it sayes refrain such courses,
duty he knows but very Faintly, what he Knows though it be but little he is not able to practise, the Law comes in Here, Says do this and Law; he is not able to do it though it cost him his life, it Says refrain such courses,
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I say till a man come to follow God faithfully according to that discovery, which he makes of himself unto his Conscience, he will never come so far as to understand really the Depravedness of his nature, the strict requirings of the Law, his vtter in ability to help himself,
I say till a man come to follow God faithfully according to that discovery, which he makes of himself unto his Conscience, he will never come so Far as to understand really the Depravedness of his nature, the strict requirings of the Law, his utter in ability to help himself,
God reconciled, Conscience quieted, the heart at rests the Soul purified and enlightened, filled with Peace passing understanding, Joy unspeakable and full of Glory, the Man himself and his,
God reconciled, Conscience quieted, the heart At rests the Soul purified and enlightened, filled with Peace passing understanding, Joy unspeakable and full of Glory, the Man himself and his,
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or that way, as their shall be occasion, without danger of Sinning even in matters of Religion, which as to the Externall and Mutable part of it do's admitt of great latitude,
or that Way, as their shall be occasion, without danger of Sinning even in matters of Religion, which as to the External and Mutable part of it do's admit of great latitude,
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and may be Modellized this way, or that way, as it shall be found to serve most for it's main ends, the generall good of Souls and the peace of states;
and may be Modellized this Way, or that Way, as it shall be found to serve most for it's main ends, the general good of Souls and the peace of states;
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what before was indifferent in it self, now becomes necessary, by vertue of Gods Law which requires us to, Submit to every ordinance of man for the Lords sake, and those who know the things Injoyned to be indifferent and do not submit, they are the more guilty.
what before was indifferent in it self, now becomes necessary, by virtue of God's Law which requires us to, Submit to every Ordinance of man for the lords sake, and those who know the things Enjoined to be indifferent and do not submit, they Are the more guilty.
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though indeed they are excusable and to be pitied and born with in all meekness, And to be prayed for, because what they do, they doe not willfully, but Ignorantly,
though indeed they Are excusable and to be pitied and born with in all meekness, And to be prayed for, Because what they do, they do not wilfully, but Ignorantly,
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Wherwith they Needlesly Trouble themselves and others, and hinder themselves from the vigorous minding the grand vsefull Necessary things of Religion, which are almost generally Resolved upon without dispute by all parties;
Wherewith they Needlessly Trouble themselves and Others, and hinder themselves from the vigorous minding the grand useful Necessary things of Religion, which Are almost generally Resolved upon without dispute by all parties;
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And who make People to Understand that they may be as well Superstitious on the one hand while they make that unlawfull to be done (yea even when it is Commanded by Authority) which God has left wholly to the discretion of his People,
And who make People to Understand that they may be as well Superstitious on the one hand while they make that unlawful to be done (yea even when it is Commanded by authority) which God has left wholly to the discretion of his People,
Without fear to loss their Favour though never so valuable, to provoke their Indignation though never so Dreadfull, to prejudice themselves as to their owne Temporall interests, that People being made Sensible which way they do Amis•e may know how to prevent Judgment,
Without Fear to loss their Favour though never so valuable, to provoke their Indignation though never so Dreadful, to prejudice themselves as to their own Temporal interests, that People being made Sensible which Way they do Amis•e may know how to prevent Judgement,
and Encourage uprightness with his mercies, that so they may lay bold on the Present advantage of Providence while it is fresh in their minds and has the Powerfullest Influence upon the heart, to work their Souls up unto a Greater Decestation of iniquity and a more ardent Love of Righteousness. Knowledge of these things.
and Encourage uprightness with his Mercies, that so they may lay bold on the Present advantage of Providence while it is fresh in their minds and has the Powerfullest Influence upon the heart, to work their Souls up unto a Greater Decestation of iniquity and a more Ardent Love of Righteousness. Knowledge of these things.
Precious Souls will be lost, Souls better worth then the whole World, Souls which Christ counted not too dearly purchased with the price of his own Blood, Souls capable of and made for the Enjoyments of God to Eternity will be quite Lost;
Precious Souls will be lost, Souls better worth then the Whole World, Souls which christ counted not too dearly purchased with the price of his own Blood, Souls capable of and made for the Enjoyments of God to Eternity will be quite Lost;
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yet none can deny, but they make more fit for the Service of God where they are rightly vsed) Ordinarily more nimble and solid then others, these more enlarged and heightened by education and Converse with the most Understanding Persons Living,
yet none can deny, but they make more fit for the Service of God where they Are rightly used) Ordinarily more nimble and solid then Others, these more enlarged and heightened by education and Converse with the most Understanding Persons Living,
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and Experience of their owne hearts and Lives, besides that of others whereby they Understand the weakness and Corruption of Nature, in its present state, the Temptations and Snares, which Ordinarily do Occurr, the helps which are most vsefull &c. 2ly. Who have fairer Opportunities, they being by the Good Providence of God, and the Wisdome and piety of former Ages so competently Provided for, that they need not lay out their thoughts, time and strength about Providing for themselves and Familys the Necessaries of this Life.
and Experience of their own hearts and Lives, beside that of Others whereby they Understand the weakness and Corruption of Nature, in its present state, the Temptations and Snares, which Ordinarily do Occur, the helps which Are most useful etc. 2ly. Who have Fairer Opportunities, they being by the Good Providence of God, and the Wisdom and piety of former Ages so competently Provided for, that they need not lay out their thoughts, time and strength about Providing for themselves and Families the Necessaries of this Life.
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3ly. Whose calling is it but theirs thus to do? Others indeed as Christians are obliged to promote Knowledge as far and to preserve it as much as they can without neglect of other Necessary duties which are incumbent on them,
3ly. Whose calling is it but theirs thus to do? Others indeed as Christians Are obliged to promote Knowledge as Far and to preserve it as much as they can without neglect of other Necessary duties which Are incumbent on them,
But who but the Ministers are they whose main work it is, whom God the great Master in his Large Family of the World has as it were Comitted the Keyes of Knowledge to take in and lay out as there shall be occasion, To whom God as it were has said:
But who but the Ministers Are they whose main work it is, whom God the great Master in his Large Family of the World has as it were Committed the Keys of Knowledge to take in and lay out as there shall be occasion, To whom God as it were has said:
This is your task, Look ye to it, my other business I have comitted to the Charge of my other Servants, I do not Expect you should trouble your selves with it.
This is your task, Look you to it, my other business I have committed to the Charge of my other Servants, I do not Expect you should trouble your selves with it.
3ly. Its more vniversall, Example Reaching unto those few onely with whom we Particularly converse vnless it be by Report which ordinarily makes wrong Representation of every thing.
3ly. Its more universal, Exampl Reaching unto those few only with whom we Particularly converse unless it be by Report which ordinarily makes wrong Representation of every thing.
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2ly. Doctrine rather then writing, which do's more Affect dull, People, more instruct Ignorant People, they by reason of their manifold distractions, generally being not able to Compose their minds unto a Calm perusall of any Sober Dicourse.
2ly. Doctrine rather then writing, which do's more Affect dull, People, more instruct Ignorant People, they by reason of their manifold distractions, generally being not able to Compose their minds unto a Cam perusal of any Sobrium Discourse.
And where are those proud ones then, who dare despise such as the King of Heaven is pleased thus to Honour? Let others boast of their being keepers of the Liberty of their Country, of the Peace of their Country, let it be Enough for thee that thou art one of Gods Preservers of Knowledge, in matters of the greatest value.
And where Are those proud ones then, who Dare despise such as the King of Heaven is pleased thus to Honour? Let Others boast of their being keepers of the Liberty of their Country, of the Peace of their Country, let it be Enough for thee that thou art one of God's Preservers of Knowledge, in matters of the greatest valve.
O take heed of being Treacherous in a matter of highest trust, neither be thou so Disingenuous as to disapoint him, who has so much Honoured thee above others, by failing his Expectations, in the discharge of thy trust.
Oh take heed of being Treacherous in a matter of highest trust, neither be thou so Disingenuous as to disappoint him, who has so much Honoured thee above Others, by failing his Expectations, in the discharge of thy trust.
O that this were more seriously Considered both by the Candidates of the Ministry, and also by those, in whom the power of presenting and Instituting is invested by the Laws!
O that this were more seriously Considered both by the Candidates of the Ministry, and also by those, in whom the power of presenting and Instituting is invested by the Laws!
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What an horrible abuse is it of the Charity of Predecessors, and the gracious providence of God, to serve private interests, with such a palpable wrong unto so many Souls, who by this means are Extremely indangered, if not certainly ruined.
What an horrible abuse is it of the Charity of Predecessors, and the gracious providence of God, to serve private interests, with such a palpable wrong unto so many Souls, who by this means Are Extremely endangered, if not Certainly ruined.
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and an effectuall course taken to prosecute it to the utmost, it is in vain to hope that Honovr will be ever Re••or•d to the Ministry, which it has already lost,
and an effectual course taken to prosecute it to the utmost, it is in vain to hope that Honour will be ever Re••or•d to the Ministry, which it has already lost,
or those reduced into the bosome of the Church, as it now stands, who through manifold (I wish I could say altogether groundless) Prejudices have had their minds alienated from it, and upon that have Separated.
or those reduced into the bosom of the Church, as it now Stands, who through manifold (I wish I could say altogether groundless) Prejudices have had their minds alienated from it, and upon that have Separated.
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Though thou hast held forth Knowledge a long while, inculcated it again and again, and those, whom thou speakest to, are still as Ignorant Generally of those things, which should better their hearts,
Though thou hast held forth Knowledge a long while, inculcated it again and again, and those, whom thou Speakest to, Are still as Ignorant Generally of those things, which should better their hearts,
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6ly. Let the Judgments of God, which are out against the Ministry, lead us into a serious inquiry whether all these may not be inpured unto our neglect of this duty;
6ly. Let the Judgments of God, which Are out against the Ministry, led us into a serious inquiry whither all these may not be inpured unto our neglect of this duty;
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that the Calling, which formerly was so much loved and reverenced by the soberest and wisest People, cannot now secure the Persons in it from Contempt and hatred;
that the Calling, which formerly was so much loved and reverenced by the Soberest and Wisest People, cannot now secure the Persons in it from Contempt and hatred;
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let it be enough that we have hitherto wholly Neglected it, or much •lubbered it. 1st. Care we not, though we provoke the great God to lay us aside also,
let it be enough that we have hitherto wholly Neglected it, or much •lubbered it. 1st. Care we not, though we provoke the great God to lay us aside also,
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whether God will be as good as his word, and do to us, as he has formerly said, he Would do to others? Because thou hast rejected Knowledge, I will also reject thee that thou be no Preist to me. Hos. 4. 6.
whither God will be as good as his word, and do to us, as he has formerly said, he Would do to Others? Because thou hast rejected Knowledge, I will also reject thee that thou be not Priest to me. Hos. 4. 6.
If there be any here, that can account it nothing, though the great and dreadfull God be provoked, poor Souls be Everlastingly undone, a Flourishing Nation laid desolate, a Church well ordered as to the main, miserably torne in pieces by Schismes, a Ministry, which hitherto God has Honoured, by using it to the Converting and edifying of Souls, laid aside as an useless instrument;
If there be any Here, that can account it nothing, though the great and dreadful God be provoked, poor Souls be Everlastingly undone, a Flourishing nation laid desolate, a Church well ordered as to the main, miserably torn in Pieces by Schisms, a Ministry, which hitherto God has Honoured, by using it to the Converting and edifying of Souls, laid aside as an useless Instrument;
But for you ( My Brethren ) who have engaged in this great work, following the inward call of God, being fully perswaded in your hearts, that by devoting your selves this way, you might do God and his People best service, let me speak a word to you and my self.
But for you (My Brothers) who have engaged in this great work, following the inward call of God, being Fully persuaded in your hearts, that by devoting your selves this Way, you might do God and his People best service, let me speak a word to you and my self.
Let us confute the prejudices, which prevail much in the World against us [ as if we were a generation of men, that might be best spared ] by being really usefull;
Let us confute the prejudices, which prevail much in the World against us [ as if we were a generation of men, that might be best spared ] by being really useful;
these, take them generally, come not near the heart of Religion, they do small good, a great deal of harm, making People proud, Talkative and quarrelsome, Diverting them also from the main of Religion to impertinencies. Deal gently with Conscientious dissenters:
these, take them generally, come not near the heart of Religion, they do small good, a great deal of harm, making People proud, Talkative and quarrelsome, Diverting them also from the main of Religion to Impertinencies. Deal gently with Conscientious dissenters:
opinions are sooner undermined then battered, and the warm Sun causes the Traveller to lay aside that Cloak, which the Blustering wind could never have forced from him.
opinions Are sooner undermined then battered, and the warm Sun Causes the Traveller to lay aside that Cloak, which the Blustering wind could never have forced from him.
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Make vse of Knowledge rather than shew of it, lest thou prejudice the more sober and understanding persons against thee, by giving them too Just cause to believe, that thou art studying more to gain applause, then to do good;
Make use of Knowledge rather than show of it, lest thou prejudice the more Sobrium and understanding Persons against thee, by giving them too Just cause to believe, that thou art studying more to gain applause, then to do good;
which, if they had been throughly digested into strength of reason, would have made the Consciences of People feel, that they do understand themselves;
which, if they had been thoroughly digested into strength of reason, would have made the Consciences of People feel, that they do understand themselves;
So, while they seek credit, they miss it, and also oft times render weighty matter inefficacious by Intermixing Dilute stuff with it, which Weakens the Force of it.
So, while they seek credit, they miss it, and also oft times render weighty matter inefficacious by Intermixing Dilute stuff with it, which Weakens the Force of it.
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Let us thus set our selves to preserve Knowledge, and Knowledge shall preserve, yea, advance us, God himself will own us, wipe away our reproach and secure our interest, and every way bless us;
Let us thus Set our selves to preserve Knowledge, and Knowledge shall preserve, yea, advance us, God himself will own us, wipe away our reproach and secure our Interest, and every Way bless us;
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THis Book was writ by one of great naturall parts, who had all imaginable advantages, whereby to improve them to the height, besides those Supernaturall Endowments of Knowledge and wisdom, he begg'd of God and obtained.
THis Book was writ by one of great natural parts, who had all imaginable advantages, whereby to improve them to the height, beside those Supernatural Endowments of Knowledge and Wisdom, he begged of God and obtained.
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so as daily to get ground of Corruption, to grow in purity and Heavenly mindedness, fear of, Love to, faith in God, submission to him, meekness and holiness of heart, ingenuity and goodness towards men, to provide for and make sure of peace, Joy and Glory to the Soul, unto all eternity.
so as daily to get ground of Corruption, to grow in purity and Heavenly Mindedness, Fear of, Love to, faith in God, submission to him, meekness and holiness of heart, ingenuity and Goodness towards men, to provide for and make sure of peace, Joy and Glory to the Soul, unto all eternity.
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In the begining of this Chapter he falls upon his instructions with a winning insinuating compellation, a temper expressing much tender Love, and serious care;
In the beginning of this Chapter he falls upon his instructions with a winning insinuating compellation, a temper expressing much tender Love, and serious care;
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1st. Make Conscience of all thy ways, and keep thine heart Continually in Exercise, to find out what is thy duty in every particular case, that thou mayest set about the serious practice of it.
1st. Make Conscience of all thy ways, and keep thine heart Continually in Exercise, to find out what is thy duty in every particular case, that thou Mayest Set about the serious practice of it.
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Ver. 3. Know that mercy and truth, goodness & reality are the main things, ye ought to addict your selves unto, you must get your hearts purged, your lives Reformed from all malice,
Ver. 3. Know that mercy and truth, Goodness & reality Are the main things, you ought to addict your selves unto, you must get your hearts purged, your lives Reformed from all malice,
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This is wisely inquired, for one may be easily mistaken, though one never so truly desire to Act every way for the best, In order hereunto, that may seem to be the best, which will not really prove so,
This is wisely inquired, for one may be Easily mistaken, though one never so truly desire to Act every Way for the best, In order hereunto, that may seem to be the best, which will not really prove so,
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or follow my lusts? No, there is no necessity for that neither, though thine Understanding be shallow and easily Imposed upon, Gods is not so, he is able to give thee a true and through information, what thou maiest, what thou oughtest to do, what is most convenient for thee so that,
or follow my Lustiest? No, there is no necessity for that neither, though thine Understanding be shallow and Easily Imposed upon, God's is not so, he is able to give thee a true and through information, what thou Mayest, what thou Ought to do, what is most convenient for thee so that,
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as having a through Knowledge of all Circumstances, wisdome to discerne conveniencies and inconveniencies, and to order things accordingly, goodness to give wholsome Advice to those, who desire it, faithfully to make use of all his skill, power and interest for the advantage of those that trust in him.
as having a through Knowledge of all circumstances, Wisdom to discern Conveniences and inconveniences, and to order things accordingly, Goodness to give wholesome advice to those, who desire it, faithfully to make use of all his skill, power and Interest for the advantage of those that trust in him.
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and that of others too, 3. To acknowledge, to lay it down to thine own Soul as an Undoubted Truth, that business will not be carried on, with thy will, thy must and shall;
and that of Others too, 3. To acknowledge, to lay it down to thine own Soul as an Undoubted Truth, that business will not be carried on, with thy will, thy must and shall;
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It shall not be according to thy wishes, and desires, be they never so vehement, not according to thy Contrivances and designes, be they never so sure laid, so closely pursued;
It shall not be according to thy wishes, and Desires, be they never so vehement, not according to thy Contrivances and designs, be they never so sure laid, so closely pursued;
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But the Counsell of the Lord shall stand, and his pleasure shall prosper. 2ly. A word of suteable encouragement, to induce unto the embracing of this counsell.
But the Counsel of the Lord shall stand, and his pleasure shall prosper. 2ly. A word of suitable encouragement, to induce unto the embracing of this counsel.
1st. They shall not onely have a Generall direction as to their way, but even a particular one as to their path, their endeavours shall not onely Succeed as to the main,
1st. They shall not only have a General direction as to their Way, but even a particular one as to their path, their endeavours shall not only Succeed as to the main,
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2ly Their direction shall not onely be such as may serve, But it shall be the best, that could be wished or hoped for, such as the wise, good & faithfull God can give;
2ly Their direction shall not only be such as may serve, But it shall be the best, that could be wished or hoped for, such as the wise, good & faithful God can give;
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1st. To be perswaded, the Lord is able to counsell thee, what thou Lawfully mayest do, what thou necessarily oughtest to do in the business thou art about. whatever it be.
1st. To be persuaded, the Lord is able to counsel thee, what thou Lawfully Mayest do, what thou necessarily Ought to do in the business thou art about. whatever it be.
He knowes thee and all thy Circumstances, understands what will more or less please or Cross thee, what will promote thy spirituall and eternall welfare, what impede it.
He knows thee and all thy circumstances, understands what will more or less please or Cross thee, what will promote thy spiritual and Eternal welfare, what impede it.
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All this he knowes throughly and none else, not the quickest, the most Experienced, the most obseruant, not he that has the greatest Advantages to prie.
All this he knows thoroughly and none Else, not the quickest, the most Experienced, the most observant, not he that has the greatest Advantages to pry.
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He can blast or succeed enterprizes, incline hearts this way or that way, as he pleases, turn them to what they are most Averse from, take them of from what they are most bent upon, he can cast in obstacles, or remove them;
He can blast or succeed Enterprises, incline hearts this Way or that Way, as he Pleases, turn them to what they Are most Averse from, take them of from what they Are most bent upon, he can cast in obstacles, or remove them;
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all these, and many of the Like nature, are easy with him, he has Wisdome, Power, authority, wayes, instruments enough to incourage unto the vse of the means, he directs to, notwithstanding the severall difficultyes, which Present themselves, by either shewing or hinting the ways,
all these, and many of the Like nature, Are easy with him, he has Wisdom, Power, Authority, ways, Instruments enough to encourage unto the use of the means, he directs to, notwithstanding the several difficulties, which Present themselves, by either showing or hinting the ways,
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2ly. That he is very willing and ready to give wholesome Advice (for I shall not mention the other two particulars, which are not so plainly in the text) to those that need it, desire it, Relie upon him for it;
2ly. That he is very willing and ready to give wholesome advice (for I shall not mention the other two particulars, which Are not so plainly in the text) to those that need it, desire it, Rely upon him for it;
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to give him a true discerning, and a right Judgment in all things, so that, what he resolves upon, the Course he shall take, shall be no way prejudiciall to him,
to give him a true discerning, and a right Judgement in all things, so that, what he resolves upon, the Course he shall take, shall be no Way prejudicial to him,
as to his convenient Comfort, and reall welfare, every way Advantageous, Thou hast found him good, thou hast heard he is good, thou Beleevest him to be so, one that Considers what may grieve or please, hurt or help the least of his little ones;
as to his convenient Comfort, and real welfare, every Way Advantageous, Thou hast found him good, thou hast herd he is good, thou Believest him to be so, one that Considers what may grieve or please, hurt or help the least of his little ones;
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Out of a reall sense, the business, we have in hand, needs to be managed with wisdome, especially when it is of difficulty and importance ▪ for the best wisdome of a Creature, the most Improved and deliberate is not to be trusted to,
Out of a real sense, the business, we have in hand, needs to be managed with Wisdom, especially when it is of difficulty and importance ▪ for the best Wisdom of a Creature, the most Improved and deliberate is not to be trusted to,
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4ly. To rest quietly, in a confident Expectation of seasonable directions from him, notwithstanding the perplexity of the Case, our own present darkness, and irresolution;
4ly. To rest quietly, in a confident Expectation of seasonable directions from him, notwithstanding the perplexity of the Case, our own present darkness, and irresolution;
He is be able to counsell, none like him, a wonderful• Counseller, Es. 9. 6. He is furnished with Knowledge, Wisdome, Faithfullness, he see, observes, considers, understands all things with their consequences and causes:
He is be able to counsel, none like him, a wonderful• Counsellor, Es. 9. 6. He is furnished with Knowledge, Wisdom, Faithfulness, he see, observes, considers, understands all things with their consequences and Causes:
He has promised to guide the meek &c. Psal, 25. 12. To bring the Blind by a way, they know not &c. Es. 42. 16. Thine eare shall heare a word behind the &c. Es. 30. 21. He has used to Counsell and help, he is unto us wisdom.
He has promised to guide the meek etc. Psalm, 25. 12. To bring the Blind by a Way, they know not etc. Es. 42. 16. Thine ear shall hear a word behind the etc. Es. 30. 21. He has used to Counsel and help, he is unto us Wisdom.
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If any lack wisdome, let him ask it of God, Jam. 5. He blames them, that they will not, but my People would not hearken, Ps. 81. 11. They would have none of my Counsell, Prov. 1. 30. Wo to them, that take Counsell,
If any lack Wisdom, let him ask it of God, Jam. 5. He blames them, that they will not, but my People would not harken, Ps. 81. 11. They would have none of my Counsel, Curae 1. 30. Woe to them, that take Counsel,
4ly. Nay, even wicked men enquire of him as Saul, 1. Sam. 28. 6. Ahab. 4. Kings. 22. 5. 6. 5ly. Neglect of this has brought inconveniencies. Joshua, 9. 14.
4ly. Nay, even wicked men inquire of him as Saul, 1. Sam. 28. 6. Ahab. 4. Kings. 22. 5. 6. 5ly. Neglect of this has brought inconveniences. joshua, 9. 14.
God oft brings his People into labyrinths, where they cannot get well in, or out, that they may the more Earnestly apply themselves to him for direction.
God oft brings his People into labyrinths, where they cannot get well in, or out, that they may the more Earnestly apply themselves to him for direction.
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1st. Without good Counsell, we shall not be able to order our affaires so, as to decline those cares, Troubles, snares and temptations, which will very much hinder us in the way to true life, Righteousness, peace, and Joy.
1st. Without good Counsel, we shall not be able to order our affairs so, as to decline those Cares, Troubles, snares and temptations, which will very much hinder us in the Way to true life, Righteousness, peace, and Joy.
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And this is the main thing we ought to have Speciall care of, we have many matters to resolve on in our lives, upon which do's Exceedingly depend the comfort and welfare of our Souls;
And this is the main thing we ought to have Special care of, we have many matters to resolve on in our lives, upon which do's Exceedingly depend the Comfort and welfare of our Souls;
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2ly. There is no Counsell safe, but what we have from God, upon serious seeking to him for direction, endeavouring to get our hearts brought wholly to this passe, to desire nothing,
2ly. There is no Counsel safe, but what we have from God, upon serious seeking to him for direction, endeavouring to get our hearts brought wholly to this pass, to desire nothing,
3ly. However none are like to be so every way advantageous, as those that ask Counsell of God, men may stumble upon such Advice as possibly may do no great harm,
3ly. However none Are like to be so every Way advantageous, as those that ask Counsel of God, men may Stumble upon such advice as possibly may do no great harm,
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their narrow eye, can but fix upon one or two particulars, cannot survey alltogether, cannot see so far as the tendencies of matters with clearness, much less foresee the results and Consequences;
their narrow eye, can but fix upon one or two particulars, cannot survey altogether, cannot see so Far as the tendencies of matters with clearness, much less foresee the results and Consequences;
his Searchingmind enquires and considers, what is not only for the main chance, but what for each ones interest, not onely what is safe, what good, but what is best;
his Searchingmind enquires and considers, what is not only for the main chance, but what for each ones Interest, not only what is safe, what good, but what is best;
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But what is the most Considerable, it is not so easy to resolve, no, not when we have most seriously debated in our own thoughts, & deliberately consulted with others. 2ly. In matters of consequence.
But what is the most Considerable, it is not so easy to resolve, no, not when we have most seriously debated in our own thoughts, & deliberately consulted with Others. 2ly. In matters of consequence.
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2ly. And that nearely, when not onely the Cheif comforts of this life come under debate, (which are not altogether inconsiderable) and those concerned not at a distance neither;
2ly. And that nearly, when not only the Chief comforts of this life come under debate, (which Are not altogether inconsiderable) and those concerned not At a distance neither;
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whether this be lawfull, of good report, convenient, but like beasts led by sense. 2ly. Who consult, but not with the Lord, but either with their own lusts;
whither this be lawful, of good report, convenient, but like beasts led by sense. 2ly. Who consult, but not with the Lord, but either with their own Lustiest;
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their pride, their Covetousness, their Spite &c. Asking them what they would have done, or with their own understandings, they pore and think, lose one thought upon another, not knowing and Considering, man's thoughts are Altogether Vanity;
their pride, their Covetousness, their Spite etc. Asking them what they would have done, or with their own understandings, they poor and think, loose one Thought upon Another, not knowing and Considering, Man's thoughts Are Altogether Vanity;
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Or with others whom they esteem and Confide in, not considering that ignorance on the one hand and interest on the other may make them give none of the best counsell.
Or with Others whom they esteem and Confide in, not considering that ignorance on the one hand and Interest on the other may make them give none of the best counsel.
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3ly. Who enquire of the Lord, but stay not for an Answer from him, go on before they know whether he do's allow of it, approve of it, they be onely perswaded in their hearts, the Lord would have them to doe thus and no otherwise, Just like Pilate, St. John, 18. 39. Who ask•s what is truth, and never expects an Answer.
3ly. Who inquire of the Lord, but stay not for an Answer from him, go on before they know whither he do's allow of it, approve of it, they be only persuaded in their hearts, the Lord would have them to do thus and no otherwise, Just like Pilate, Saint John, 18. 39. Who ask•s what is truth, and never expects an Answer.
Vse. 2. Do then in all cases what duty and interest obliges thee to, trust in God for direction, do what the holy ones of God use to doe, make him thy Oracle, Counsell, Guide, this will make most for thy true comfort, thy reall advantage, he will direct thee, either Clearly shew thee what is most convenient for thee,
Use. 2. Do then in all cases what duty and Interest obliges thee to, trust in God for direction, do what the holy ones of God use to do, make him thy Oracle, Counsel, Guide, this will make most for thy true Comfort, thy real advantage, he will Direct thee, either Clearly show thee what is most convenient for thee,
he has no designes which interfere with thine, Therefore First goe to him for Counsell, say with David, Psal. 143. 10. Teach me to do thy will, lead me, guide me.
he has no designs which interfere with thine, Therefore First go to him for Counsel, say with David, Psalm 143. 10. Teach me to do thy will, led me, guide me.
O Suffer me not to do any thing which may be prejudiciall to my own Soul, which will make me lose Communion with thee, forfeit thy favour, provoke thee to leave me to my self, to the humours or Fashions of men.
Oh Suffer me not to do any thing which may be prejudicial to my own Soul, which will make me loose Communion with thee, forfeit thy favour, provoke thee to leave me to my self, to the humours or Fashions of men.
For if you come onely to learn what will make most for your ease and pleasure in the flesh, to make you rich and great in the World, to procure you outward prosperity and security;
For if you come only to Learn what will make most for your ease and pleasure in the Flesh, to make you rich and great in the World, to procure you outward Prosperity and security;
and ye have cause to fear, the Lord may say of you, as of the Israelites, Ezechi. 13. 34. Shall I be enquired of at all by them? I the Lord will Answer him that cometh according to his Idolls.
and you have cause to Fear, the Lord may say of you, as of the Israelites, Ezekiel. 13. 34. Shall I be inquired of At all by them? I the Lord will Answer him that comes according to his Idols.
2ly. Stay for his Counsel, settle upon no resolution one way or other, before the Lord have in some measure given you to understand, what will be for the good of your Soules, and those about you;
2ly. Stay for his Counsel, settle upon no resolution one Way or other, before the Lord have in Some measure given you to understand, what will be for the good of your Souls, and those about you;
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and relying upon the only wise God, the God of Judgment for his directions. 4ly. Never expect to prosper, to do discreetly, when you are not in Gods way,
and relying upon the only wise God, the God of Judgement for his directions. 4ly. Never expect to prosper, to do discreetly, when you Are not in God's Way,
These are some of the courses God takes to make People know he is the Lord, thou hast no cause to be troubled at such a providence, whereby thou are taught, there is need of being wise in the wisdom of God, as well as strong in the prwer of his might.
These Are Some of the courses God Takes to make People know he is the Lord, thou hast no cause to be troubled At such a providence, whereby thou Are taught, there is need of being wise in the Wisdom of God, as well as strong in the prwer of his might.
HAVING discoursed of the first sort of motives, which our Saviour makes use of to perswade Men to enter in at the strait Gate, I am now come to the second sort.
HAVING discoursed of the First sort of motives, which our Saviour makes use of to persuade Men to enter in At the strait Gate, I am now come to the second sort.
None can be careless whether he make Ingress and progress here, but he who sets light by Life, that Life which for permanency and privileges doe exceedingly transcend this.
None can be careless whither he make Ingress and progress Here, but he who sets Light by Life, that Life which for permanency and privileges do exceedingly transcend this.
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3ly. There is a difficulty in holding on in the Way, which we have entred into through the Gate, this Way being a narrow Way, such as will not leave us at liberty to do as we list,
3ly. There is a difficulty in holding on in the Way, which we have entered into through the Gate, this Way being a narrow Way, such as will not leave us At liberty to do as we list,
This is so clear a truth, and so generall acknowledged, that Christ does not think it needfull to prove it, no nor so much as to assert it neither, he only supposes there is such a way, all that he does directly assert, is touching the narrowness of this Way,
This is so clear a truth, and so general acknowledged, that christ does not think it needful to prove it, no nor so much as to assert it neither, he only supposes there is such a Way, all that he does directly assert, is touching the narrowness of this Way,
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For though these two lives, that of the Soul here, and that of the Soul hereafter do agree much in their natures and Qualitys, they have the same subject, the immortall Soul, which once was dead in trespasses and Sins Eph. 2. 1. The same principle, Christ, who saith of himself Job. 14. 6. I am the way The truth and the Life whom St. Paul professes to be his Life, Gal. 2. 20. I live, yet not I,
For though these two lives, that of the Soul Here, and that of the Soul hereafter do agree much in their nature's and Qualities, they have the same Subject, the immortal Soul, which once was dead in Trespasses and Sins Ephesians 2. 1. The same principle, christ, who Says of himself Job. 14. 6. I am the Way The truth and the Life whom Saint Paul Professes to be his Life, Gal. 2. 20. I live, yet not I,
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but Christ liveth in me Col. 3, 4. When Christ, who is our Life &c. The same effect, influencing upon all the faculties of the Soul to raise and enlarge them, bettering both mind and heart, in all their operations;
but christ lives in me Col. 3, 4. When christ, who is our Life etc. The same Effect, influencing upon all the faculties of the Soul to raise and enlarge them, bettering both mind and heart, in all their operations;
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The same permanency, neither of them ever having any end, yet these two Lives differ much in degrees, more than the life of a man differs from the life of a new born Child,
The same permanency, neither of them ever having any end, yet these two Lives differ much in Degrees, more than the life of a man differs from the life of a new born Child,
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or by others, that Christ rather counts it a tendency to life, than life it self, it is so exceedingly below that life which shall be, in righteousness, peace, Joy,
or by Others, that christ rather counts it a tendency to life, than life it self, it is so exceedingly below that life which shall be, in righteousness, peace, Joy,
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and Glory the great perfections of this life, that it scarce deserves to bear the same name, the life then, which we are here enquiring of, is the life of the Soul,
and Glory the great perfections of this life, that it scarce deserves to bear the same name, the life then, which we Are Here inquiring of, is the life of the Soul,
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after it is uncased of the body, this is the great life, whereunto the life of grace received in regeneration serves but as a way, this is that, which all Gods People find & feel a want,
After it is uncased of the body, this is the great life, whereunto the life of grace received in regeneration serves but as a Way, this is that, which all God's People find & feel a want,
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Now the way to get out of this death, into which we are plunged, and to attain again that life, which we have through Sin and folly lost, is to take a quite contrary Course,
Now the Way to get out of this death, into which we Are plunged, and to attain again that life, which we have through since and folly lost, is to take a quite contrary Course,
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That a Creature should merit from God, from whom it has, and to whom it owes, all that it has and is, is both a proud opinion and a senseless one also;
That a Creature should merit from God, from whom it has, and to whom it owes, all that it has and is, is both a proud opinion and a senseless one also;
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So that were there never so great merit in the action we have little reason to lay Claime to it, who are at the best but the instruments, God being the principall authour,
So that were there never so great merit in the actium we have little reason to lay Claim to it, who Are At the best but the Instruments, God being the principal author,
unto whom the advantage of what we do, do's solely redound we have no reason to claime any reward from God, till we can shew what we have done for him. But
unto whom the advantage of what we do, do's solely redound we have no reason to claim any reward from God, till we can show what we have done for him. But
2ly. As a means whereby we are fitted for this life, such a course is both prescribed by God and has in it self a natural tendency to bring us unto the life which we need and are concerned to seek after, Psa. 50. 23. To him that ordereth his Conversation aright &c. By setting our selves about this obedience and selfdenyall.
2ly. As a means whereby we Are fitted for this life, such a course is both prescribed by God and has in it self a natural tendency to bring us unto the life which we need and Are concerned to seek After, Psa. 50. 23. To him that Ordereth his Conversation aright etc. By setting our selves about this Obedience and selfdenyall.
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For Obedience Would not be so diffcult a Task had we that life unto which this is Naturall, we should Love and delight in Obedience were this agreeable unto the frame of our Spirit,
For obedience Would not be so diffcult a Task had we that life unto which this is Natural, we should Love and delight in obedience were this agreeable unto the frame of our Spirit,
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There would be no more room for selfdenyal in us then there is for it in Heaven, among Angels and Saints, who find nothing in them to thwart Gods holy, Righteous, and good will.
There would be no more room for self-denial in us then there is for it in Heaven, among Angels and Saints, who find nothing in them to thwart God's holy, Righteous, and good will.
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we owe this both to God, and to our selves, and to our Brethren, and we can never have quiet in our selves while our Consciences testify against us that we walk contrary to our duty,
we owe this both to God, and to our selves, and to our Brothers, and we can never have quiet in our selves while our Consciences testify against us that we walk contrary to our duty,
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while we have no Love to duty, we are in Danger of a double trouble from it, Trouble in Discharging it contrary to our Inclinations, trouble in a total Neglecting of it,
while we have no Love to duty, we Are in Danger of a double trouble from it, Trouble in Discharging it contrary to our Inclinations, trouble in a total Neglecting of it,
Now those who know how greivous it is ever to lie under one of these Troubles, cannot but count that life precious which will totally free us from both,
Now those who know how grievous it is ever to lie under one of these Troubles, cannot but count that life precious which will totally free us from both,
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and the World do keep us at a distance from God the Fountain of life, these like mud in the head of a spring, cause such Obstructions that a source of Living water,
and the World do keep us At a distance from God the Fountain of life, these like mud in the head of a spring, cause such Obstructions that a source of Living water,
Now obedience gives a check to these lusts, it hinders them from working while it finds the Soul a far different Imployment, it hinders them from thriving by diverting the sap of the Soul some other wayes.
Now Obedience gives a check to these Lustiest, it hinders them from working while it finds the Soul a Far different Employment, it hinders them from thriving by diverting the sap of the Soul Some other ways.
We cannot possibly be any where, where God is not present, for God Fills Heaven and Earth, Jer. 23. 24. But he is not present to us, we have no sensible Experience of his presence in us,
We cannot possibly be any where, where God is not present, for God Fills Heaven and Earth, Jer. 23. 24. But he is not present to us, we have no sensible Experience of his presence in us,
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Eternal life being the gift of God, he may give it out unto whom he pleases, upon what termes he pleases, Rom. 6. 23. And that he has made Obedience the termes of Eternal life is euident;
Eternal life being the gift of God, he may give it out unto whom he Pleases, upon what terms he Pleases, Rom. 6. 23. And that he has made obedience the terms of Eternal life is evident;
Paul Saith God will render to every one according to their works, to them who by patien• Continuance in weldoing seek for Glory and Honour and Immortality, Eternal life Rom. 2. 7. John saith Men come to have right to the Tree of life by doing Gods Commands, Rev. 22. 14. The difference betwixt the Old and New Covenant do's not lie here, that the one requires works and the other do's not;
Paul Says God will render to every one according to their works, to them who by patien• Continuance in welldoing seek for Glory and Honour and Immortality, Eternal life Rom. 2. 7. John Says Men come to have right to the Tree of life by doing God's Commands, Rev. 22. 14. The difference betwixt the Old and New Covenant do's not lie Here, that the one requires works and the other do's not;
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But they both require works, onely with this difference, the Old Covenant requires good works from us to be done by our selves, the other requires good works in us to be done by the Spirit of Christ;
But they both require works, only with this difference, the Old Covenant requires good works from us to be done by our selves, the other requires good works in us to be done by the Spirit of christ;
There is a way to Eternal life, this way is declared what it is, and how it lies, we are loudly called by God into this way, Continually called by all providences,
There is a Way to Eternal life, this Way is declared what it is, and how it lies, we Are loudly called by God into this Way, Continually called by all providences,
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and Ordinances, Now Therefore if we will not take this way, and for want of taking it ruine our selves, can we say that it is Gods fault that we come short of life? Can we clear our selves either by pretending ignorance as if we knew not the way? when the Lord has shewed thee O man what is good And what do's the Lord by God require of thee &c. Mic. 6. 8. Or by pleading Impotence we could not walk in it, this cannot be,
and Ordinances, Now Therefore if we will not take this Way, and for want of taking it ruin our selves, can we say that it is God's fault that we come short of life? Can we clear our selves either by pretending ignorance as if we knew not the Way? when the Lord has showed thee Oh man what is good And what do's the Lord by God require of thee etc. Mic. 6. 8. Or by pleading Impotence we could not walk in it, this cannot be,
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then there is for the Devils, there being no way left to life for them, it would have been a troubling our selves to no purpose, should we have striven to get to life.
then there is for the Devils, there being no Way left to life for them, it would have been a troubling our selves to no purpose, should we have striven to get to life.
how we were seriously invited, and that frequently into another way, which we were assured would lead us into a state of as great Blessedness as we were capable of.
how we were seriously invited, and that frequently into Another Way, which we were assured would led us into a state of as great Blessedness as we were capable of.
If ye ask what Gate is this, it is the Gate of Regeneration, for this is the passage through which we turne out of the way of destruction, into the way of Salvation,
If you ask what Gate is this, it is the Gate of Regeneration, for this is the passage through which we turn out of the Way of destruction, into the Way of Salvation,
It is such an alteration wrought in the Soul by the powerfull operation of Gods Spirit, whereby the Soul which was Dead in Trespasses and sins Passes from Death to Life 1 Joh. 3. 14. It comes to have new Senses, new motions:
It is such an alteration wrought in the Soul by the powerful operation of God's Spirit, whereby the Soul which was Dead in Trespasses and Sins Passes from Death to Life 1 John 3. 14. It comes to have new Senses, new motions:
and we have not onely an impotency to it, but a reluctancy against it, we are so far from helping forward this work, that we oppose and hinder it, we cannot alter our own bent, and Motion;
and we have not only an impotency to it, but a reluctancy against it, we Are so Far from helping forward this work, that we oppose and hinder it, we cannot altar our own bent, and Motion;
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how came they there? What Gate passed they in at to that way? Was it a wide Gate or a strait one? We are told by Christ that the Gate which brings into the way of life is a strait Gate,
how Come they there? What Gate passed they in At to that Way? Was it a wide Gate or a strait one? We Are told by christ that the Gate which brings into the Way of life is a strait Gate,
Let us strive to Enter in at this Gate, what though it be a strait Gate, not to be passed through without difficulty and Trouble, it immediately brings into the way of life;
Let us strive to Enter in At this Gate, what though it be a strait Gate, not to be passed through without difficulty and Trouble, it immediately brings into the Way of life;
Their Salvation is undertaken by Christ himself, Who will finish that good work which he has already begun, Phil. 1. 6. That God who has brought us in at the Gate, will bring us on in the way, till he has brought us to the End of our Hope, the Salvation of our Souls.
Their Salvation is undertaken by christ himself, Who will finish that good work which he has already begun, Philip 1. 6. That God who has brought us in At the Gate, will bring us on in the Way, till he has brought us to the End of our Hope, the Salvation of our Souls.
It will be both Troublesome to Curb these lusts, and Troublesome to gratify them; by resisting them we Trouble the flesh, by Complying with them we Trouble the Spirit, and the Conscience.
It will be both Troublesome to Curb these Lustiest, and Troublesome to gratify them; by resisting them we Trouble the Flesh, by Complying with them we Trouble the Spirit, and the Conscience.
2ly. By Impetuousness of Temptations, from the World, and Satan, wherby we are Vehemently sollicited to do something which we cannot do with freedome of Spirit, it suiting not the inward frame which God has set our Souls in,
2ly. By Impetuousness of Temptations, from the World, and Satan, whereby we Are Vehemently solicited to do something which we cannot do with freedom of Spirit, it suiting not the inward frame which God has Set our Souls in,
for the Mortifying their lusts, the practising of their graces, that they may live in a sense of their own Sinfulness, weakness, Apprehensive of the Worlds scorn,
for the Mortifying their Lustiest, the practising of their graces, that they may live in a sense of their own Sinfulness, weakness, Apprehensive of the World's scorn,
4ly. By the discomforts of desertion, when we are left wholy in the dark, without any comfort, Feeling nothing but Corruption stirring in us, not one sprout of Grace to be Discerned:
4ly. By the discomforts of desertion, when we Are left wholly in the dark, without any Comfort, Feeling nothing but Corruption stirring in us, not one sprout of Grace to be Discerned:
But when we find our way narrow and Rough, a way wherein we meet with many Sorrows, many Feares, much Weariness, we have reason to say with our selves, sure this is the very way which Christ told us of.
But when we find our Way narrow and Rough, a Way wherein we meet with many Sorrows, many Fears, much Weariness, we have reason to say with our selves, sure this is the very Way which christ told us of.
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and easy way, but rather it is such a way as the Jsraelites walked in, through the Wilderness, where they were Exposed to many dangers from Serpents, Wild Beasts, Enemies, where they were pinched with, many necessities, want of Drink, Meat for themselves and theirs, Exercised with many greivances, weary Travellings, Toilsome Fightings Tedious Distempers.
and easy Way, but rather it is such a Way as the Israelites walked in, through the Wilderness, where they were Exposed to many dangers from Serpents, Wild Beasts, Enemies, where they were pinched with, many necessities, want of Drink, Meat for themselves and theirs, Exercised with many grievances, weary Travellings, Toilsome Fightings Tedious Distempers.
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Few see the Necessity of passing through Regeneration, for the getting to Heaven, though this be the main Subject of Christs Doctrine, the main thing insisted on by the Apostles in their Preaching and writing.
Few see the Necessity of passing through Regeneration, for the getting to Heaven, though this be the main Subject of Christ Doctrine, the main thing insisted on by the Apostles in their Preaching and writing.
But they are not come to see, find, and feel, that they are void of the true life, that there is no reall love in them to God, their brethren, themselves, that if they die in this Condition,
But they Are not come to see, find, and feel, that they Are void of the true life, that there is no real love in them to God, their brothers, themselves, that if they die in this Condition,
2ly. If we be brought to see that we are without Regeneration, and there is great need we get Regenerated, we are brought to that which the most come short of, for few find the Gate.
2ly. If we be brought to see that we Are without Regeneration, and there is great need we get Regenerated, we Are brought to that which the most come short of, for few find the Gate.
nor to keep in the way, for both Regeneration, and a Holy Life are from the Grace of God, every new born Christian may say with St. Paul by the Grace of God I am what I am 1. Cor. 15. 10. Whoever are saved from their Corruptions, are saved by Faith,
nor to keep in the Way, for both Regeneration, and a Holy Life Are from the Grace of God, every new born Christian may say with Saint Paul by the Grace of God I am what I am 1. Cor. 15. 10. Whoever Are saved from their Corruptions, Are saved by Faith,
and this men have not of themselves, but from Gods grace Ephe. 2. 8. For by grace are ye saved through Faith &c. Whoever deny ungodliness and Worldly lusts, They do it by the Teachings of grace, Tit. 2. 12. And were there no strength to enable us through Christ to do these things, which we are not able to do of our selves, it would be no Sin in us to omit them.
and this men have not of themselves, but from God's grace Ephes 2. 8. For by grace Are you saved through Faith etc. Whoever deny ungodliness and Worldly Lustiest, They do it by the Teachings of grace, Tit. 2. 12. And were there no strength to enable us through christ to do these things, which we Are not able to do of our selves, it would be no since in us to omit them.
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then to the will of any other man whatsoever he be, John. 1. 13. Neither being Regenerate can we of our selves live according to the grace Received, we can do nothing further then we have Christ strengthening us Phil. 4. 13. But though we cannot Regenerate our selves,
then to the will of any other man whatsoever he be, John. 1. 13. Neither being Regenerate can we of our selves live according to the grace Received, we can do nothing further then we have christ strengthening us Philip 4. 13. But though we cannot Regenerate our selves,
yet we may do that without which God will not Regenerate us, we may use meanes of grace, Read good Books, hear good Sermons, Meditate on what we Read or hear, Endeavour to pray to God for his Grace, do every thing which we are convinced to be our duty as well as we can;
yet we may do that without which God will not Regenerate us, we may use means of grace, Read good Books, hear good Sermons, Meditate on what we Read or hear, Endeavour to pray to God for his Grace, do every thing which we Are convinced to be our duty as well as we can;
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we need not unless we will, dispise the Means of grace, we need not unless we will, affront Conscience, we need not deride the Instructions and reproofs of Ministers and others, we need not abuse common Grace Received, we need not refuse Common Grace offered, we need not turn from the light of the Spirit,
we need not unless we will, despise the Means of grace, we need not unless we will, affront Conscience, we need not deride the Instructions and reproofs of Ministers and Others, we need not abuse Common Grace Received, we need not refuse Common Grace offered, we need not turn from the Light of the Spirit,
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Nor the Drunkard drink himself Drunk &c. For all grant, that man as weak as he hath made himself, hath still an absolute Command over his outward Members;
Nor the Drunkard drink himself Drunk etc. For all grant, that man as weak as he hath made himself, hath still an absolute Command over his outward Members;
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2ly. Through grace offered, for God is ready to give more grace unto those who make a good use of the grace which they have already Received, according to that promiss to him that hath shall be given &c. Mat. 26. 29.
2ly. Through grace offered, for God is ready to give more grace unto those who make a good use of the grace which they have already Received, according to that promiss to him that hath shall be given etc. Mathew 26. 29.
and stability, is not to be parallel'd on Earth, its A Kingdome of Heaven, Now if any think to Enter into this Kingdome by a Complementall profession, be this profession never so specious, they will find themselves grosly mistaken,
and stability, is not to be paralleled on Earth, its A Kingdom of Heaven, Now if any think to Enter into this Kingdom by a Complemental profession, be this profession never so specious, they will find themselves grossly mistaken,
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The height of Earthly happiness is a Kingdome, in which their are delights to gratify the most Voluptuous, Riches to satiate the most Covetous, honours to content the most ambitions,
The height of Earthly happiness is a Kingdom, in which their Are delights to gratify the most Voluptuous, Riches to satiate the most Covetous, honours to content the most ambitions,
3ly. A position of those termes which are Necessarily required from those who shall be admitted to Enter, those who do the will of their Heavenly Father may enter into this Kingdome, but none else can.
3ly. A position of those terms which Are Necessarily required from those who shall be admitted to Enter, those who do the will of their Heavenly Father may enter into this Kingdom, but none Else can.
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1st. A Kingdome of Heaven on Earth, which is a state of Righteousness with inward peace and Joy, Rom. 14. 17. The Kingdome of God is not Meat and Drink,
1st. A Kingdom of Heaven on Earth, which is a state of Righteousness with inward peace and Joy, Rom. 14. 17. The Kingdom of God is not Meat and Drink,
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but Righteousness and peace and Joy &c. 2ly. A Kingdome of Heaven in Heaven, which is a state of happiness where the Righteousness Peace and Joy are consumated Luke. 13. 29. Men from all Quarters shall sit down in this Kingdome of God.
but Righteousness and peace and Joy etc. 2ly. A Kingdom of Heaven in Heaven, which is a state of happiness where the Righteousness Peace and Joy Are consummated Lycia. 13. 29. Men from all Quarters shall fit down in this Kingdom of God.
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an enterance is Administerd abundantly into this, That of Glory may, Christ will say at the Last day unto those who are fitted for it, Enter into the Kingdome prepared for you Mat. 25. 34. It matters not whether of these Kingdomes we here understand,
an Entrance is Administered abundantly into this, That of Glory may, christ will say At the Last day unto those who Are fitted for it, Enter into the Kingdom prepared for you Mathew 25. 34. It matters not whither of these Kingdoms we Here understand,
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there are the same Ingredients in both, the same Righteousness, the same Peace, the same Joy, only here they are in Obscurity, there they are in Glory; Here they are little, not fully grown, There they are great, arrived to their Compleat stature;
there Are the same Ingredients in both, the same Righteousness, the same Peace, the same Joy, only Here they Are in Obscurity, there they Are in Glory; Here they Are little, not Fully grown, There they Are great, arrived to their Complete stature;
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Ans. The reason is not so much taken from the resemblance it has to a worldly Kingdome, as if it were the designe of the Holy Ghost to allure unto a love of this, such as are hugely taken with the Riches and Glory of Kingdomes here below;
Ans. The reason is not so much taken from the resemblance it has to a worldly Kingdom, as if it were the Design of the Holy Ghost to allure unto a love of this, such as Are hugely taken with the Riches and Glory of Kingdoms Here below;
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For indeed those who are admiring and prizing those Vanities which make up the Deceitfull happiness of Earthly Kingdomes, can never understand much less prize and Love that Blessed state whose Chief Happiness Consists in Holiness and the consequence of it, call it by what name you please.
For indeed those who Are admiring and prizing those Vanities which make up the Deceitful happiness of Earthly Kingdoms, can never understand much less prize and Love that Blessed state whose Chief Happiness Consists in Holiness and the consequence of it, call it by what name you please.
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2ly. Man is here in his Kingdome, he has got now from under the lash of Conscience, which 〈 ◊ 〉 no more Condemn him, from under the power of lusts, which no more Tyrannize over 〈 … 〉 above the Temptations of the World, which 〈 … 〉 R•ach him not, above the Suggestions of 〈 … 〉 which now no more instigate him.
2ly. Man is Here in his Kingdom, he has god now from under the lash of Conscience, which 〈 ◊ 〉 no more Condemn him, from under the power of Lustiest, which no more Tyrannise over 〈 … 〉 above the Temptations of the World, which 〈 … 〉 R•ach him not, above the Suggestions of 〈 … 〉 which now no more instigate him.
because they do Confidently Relie on his Truth and goodness, what God do's in plain termes speak out St. Luke 12. 32. It is your Fathers pleasure to give you the Kingdome, that he in most of his promises hints at, when he uses other Termes.
Because they do Confidently Rely on his Truth and Goodness, what God do's in plain terms speak out Saint Lycia 12. 32. It is your Father's pleasure to give you the Kingdom, that he in most of his promises hints At, when he uses other Terms.
therfore the Gospel has its Denomination from hence, Mark 1. 14. The Gospel of the Kingdome of God, This was the chief thing which Christ preached before his Death, Mat. 4. 17. He had told them there was A Kingdome of God to be got, it was not far off but at Hand, this he Chiefly Inculcated after his Resurrection, Act. 1. 3. Speaking of the things pertaining to the Kingdome of God.
Therefore the Gospel has its Denomination from hence, Mark 1. 14. The Gospel of the Kingdom of God, This was the chief thing which christ preached before his Death, Mathew 4. 17. He had told them there was A Kingdom of God to be god, it was not Far off but At Hand, this he Chiefly Inculcated After his Resurrection, Act. 1. 3. Speaking of the things pertaining to the Kingdom of God.
2ly. Many of the Commands of God Would be Idle, when God bids us Seek first the Kingdome of God and its Righteousness, it would be all one as if he should say, be sure you seek that in the first place which when ye have sought never so long ye are sure never to find,
2ly. Many of the Commands of God Would be Idle, when God bids us Seek First the Kingdom of God and its Righteousness, it would be all one as if he should say, be sure you seek that in the First place which when you have sought never so long you Are sure never to find,
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for what is it else for him to Lord it over us so as to Rule us, to put forth his strength upon us so as to subdue our lusts mightily, to manifest his Face and presence in us so as to Enlighten, Enliven, Counsel, Comfort us:
for what is it Else for him to Lord it over us so as to Rule us, to put forth his strength upon us so as to subdue our Lustiest mightily, to manifest his Face and presence in us so as to Enlighten, Enliven, Counsel, Comfort us:
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thus they resolve, their heart saith thy Face Lord will we seek, Psal. 27. 8. Now shall this their faith be in vain? Shall God say unto the seed of Jacob seek ye me in vain? Isai. 45. 19. 4ly. The industrious Endeavours of Gods people would be all lost.
thus they resolve, their heart Says thy Face Lord will we seek, Psalm 27. 8. Now shall this their faith be in vain? Shall God say unto the seed of Jacob seek you me in vain? Isaiah 45. 19. 4ly. The Industria Endeavours of God's people would be all lost.
and all this that they may attain the Glory and Honour and immortality of this Kingdome Rom. 2. 7. And must they lose all there Labour, is there no remedy but they must still be slaves to their own lusts, carried which way the Temptations of the Devil and the World drives them, is there no hopes of attaining the purity and liberty of this Blessed and Glorious Kingdome; Must all their Fervent prayers, their stedfast Resolutions, their unwearied Labours, their frequent selfdenyalls, in studying their states, purifying their hearts and reforming their Lives, all come to nothing? When they have made it their great Business for a long time to get into the Kingdome of Heaven, must they still be kept under the power of Satan;
and all this that they may attain the Glory and Honour and immortality of this Kingdom Rom. 2. 7. And must they loose all there Labour, is there no remedy but they must still be slaves to their own Lustiest, carried which Way the Temptations of the devil and the World drives them, is there no hope's of attaining the purity and liberty of this Blessed and Glorious Kingdom; Must all their Fervent Prayers, their steadfast Resolutions, their unwearied Labours, their frequent selfdenyalls, in studying their states, purifying their hearts and reforming their Lives, all come to nothing? When they have made it their great Business for a long time to get into the Kingdom of Heaven, must they still be kept under the power of Satan;
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And shall he be of more might to Enslave them then God to save them? And what are those who are Stiled the only Sons of Wisdome, in very deed such Fools as to lay out their time and strength in pursuance of a designe which is altogether unfeasible,
And shall he be of more might to Enslave them then God to save them? And what Are those who Are Styled the only Sons of Wisdom, in very deed such Fools as to lay out their time and strength in pursuance of a Design which is altogether unfeasible,
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What makes them so willingly and chearfully to expose themselves to the hatred and contempt of the World and Satan, to meet and Embrace hard censures, bitter Reproaches, Terible Threats, cruell usages,
What makes them so willingly and cheerfully to expose themselves to the hatred and contempt of the World and Satan, to meet and Embrace hard censures, bitter Reproaches, Terrible Treats, cruel usages,
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why do they Chuse rather to suffer Affliction with Gods People then to Enjoy all the pleasures of Sin, Why do they not rather shun sufferings then run into them,
why do they Choose rather to suffer Affliction with God's People then to Enjoy all the pleasures of since, Why do they not rather shun sufferings then run into them,
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but that they know and Beleive and consider that if they Suffer with Christ they shall Reign with him, 2. Tim. 2. 12. And that as he by Enduring the Cross, and dispising the shame, sate down at the Right Hand of God, Heb. 12. 2. So shall they if they Be faithfull unto Death, be sure to have the Crown of Life &c. Rev. 2. 10. If they overcome as Christ did, Christ will give unto them •he power he Received from his Father to Rule the Nations with a Rod of Iron &c. Rev. 2. 26. 27. And to the trouble they meet with in these sufferings, they oppose the Joy of the Kingdome, to the shame they meet with, they oppose the Glory of the Kingdome, Rom. 8. 18. I reckon that the suffering of this present time &c. 2. Cor. 4. 17. For our light Afflictions &c. To the losses they undergo here, they oppose the Riches of the Kingdome Heb. 10. 34. They took Joyfully the spoiling of their goods knowing in them selves that they had in Heaven a better and an indureing Substance.
but that they know and Believe and Consider that if they Suffer with christ they shall Reign with him, 2. Tim. 2. 12. And that as he by Enduring the Cross, and despising the shame, sat down At the Right Hand of God, Hebrew 12. 2. So shall they if they Be faithful unto Death, be sure to have the Crown of Life etc. Rev. 2. 10. If they overcome as christ did, christ will give unto them •he power he Received from his Father to Rule the nations with a Rod of Iron etc. Rev. 2. 26. 27. And to the trouble they meet with in these sufferings, they oppose the Joy of the Kingdom, to the shame they meet with, they oppose the Glory of the Kingdom, Rom. 8. 18. I reckon that the suffering of this present time etc. 2. Cor. 4. 17. For our Light Afflictions etc. To the losses they undergo Here, they oppose the Riches of the Kingdom Hebrew 10. 34. They took Joyfully the spoiling of their goods knowing in them selves that they had in Heaven a better and an indureing Substance.
may not we be Beautified and Satisfied with grace, so that we shall desire little of the pleasures and Riches and Honours of the World? May not we have peace of Conscience having no guilt lying upon them, Peace of heart being nor disquieted with any Inordinate desire,
may not we be Beautified and Satisfied with grace, so that we shall desire little of the pleasures and Riches and Honours of the World? May not we have peace of Conscience having no guilt lying upon them, Peace of heart being nor disquieted with any Inordinate desire,
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Others have Enter'd into this Kingdome during this Iife, why may not we? pray who were they who were come to Mount Sion Heb. 12. 22. 23. 24. Were they not some among the Hebrews who were yet alive when the Author writ to them?
Others have Entered into this Kingdom during this Life, why may not we? pray who were they who were come to Mount Sion Hebrew 12. 22. 23. 24. Were they not Some among the Hebrews who were yet alive when the Author writ to them?
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how could he have so much love to others, to have so great desire to see them do well as to Travel so many Miles, to expose himself to so many Hard-ships and Sufferings for their sakes,
how could he have so much love to Others, to have so great desire to see them do well as to Travel so many Miles, to expose himself to so many Hardships and Sufferings for their sakes,
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unless he had an inward feeling of that Kingdome of God, which is not in word but in Power 1. Cor. 4. 20. Vnless he felt the great Comforts of this Kingdome?
unless he had an inward feeling of that Kingdom of God, which is not in word but in Power 1. Cor. 4. 20. Unless he felt the great Comforts of this Kingdom?
and makes us disgust vanity, and to be ashamed of folly, and to loth all Impurity, Iniquity and Hypocrisy, then do's Christ dwell and Rule in us in some measure, he is in some sense King over us,
and makes us disgust vanity, and to be ashamed of folly, and to loath all Impurity, Iniquity and Hypocrisy, then do's christ dwell and Rule in us in Some measure, he is in Some sense King over us,
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and we are made Kings with him. But as it is in the World oft times after a King is Crown'd and own'd, he is hindred in the exercise of his regal Authority by the prevailing power of some Rebels,
and we Are made Kings with him. But as it is in the World oft times After a King is Crowned and owned, he is hindered in the exercise of his regal authority by the prevailing power of Some Rebels,
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and Christ withdraws as driven away, and till Christ return with power to subdue these lusts, there is little of the Kingdome of God appears, little Righteousness, little Peace, nothing almost but Corruption and confusion.
and christ withdraws as driven away, and till christ return with power to subdue these Lustiest, there is little of the Kingdom of God appears, little Righteousness, little Peace, nothing almost but Corruption and confusion.
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So that this state of Restitution wherin we Receive a Kingdome which cannot be Moved, Heb. 12. 28. Is that which do's principally go under the name of God's Kingdom, and when we arrive at this;
So that this state of Restitution wherein we Receive a Kingdom which cannot be Moved, Hebrew 12. 28. Is that which do's principally go under the name of God's Kingdom, and when we arrive At this;
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for after their return from Babylon they continued in the Land so long as the Jewish state was to continue Jer. 16. 14. 15. Vse. 1st. Are we got into this Kingdome? It may be got into, others have got into it during this life.
for After their return from Babylon they continued in the Land so long as the Jewish state was to continue Jer. 16. 14. 15. Use. 1st. are we god into this Kingdom? It may be god into, Others have god into it during this life.
How canst thou say thou art in it, how got thou into it, knowest thou how? What didst thou do, what didst thou suffer to get in? Can people dream themselves into Kingdomes while they are sleeping, will Kingdomes drop into their Mouthes while they are Gaping, can lust be Mortifyed,
How Canst thou say thou art in it, how god thou into it, Knowest thou how? What didst thou doe, what didst thou suffer to get in? Can people dream themselves into Kingdoms while they Are sleeping, will Kingdoms drop into their Mouths while they Are Gaping, can lust be Mortified,
What signes is there of thy being in this Kingdome, Art thou freed from the Commanding power of lusts so as not to obey them? Do's Christ no sooner speak in thee,
What Signs is there of thy being in this Kingdom, Art thou freed from the Commanding power of Lustiest so as not to obey them? Do's christ no sooner speak in thee,
2ly. Are we in the way to it? Are we in the way to that lower Kingdome which is Immediately Enter'd upon in Regeneration? where Christ keeps the Throne in the heart,
2ly. are we in the Way to it? are we in the Way to that lower Kingdom which is Immediately Entered upon in Regeneration? where christ keeps the Throne in the heart,
2. Are we carefull to make vse of those means, whereby we may be convinced of the Worlds Vanity, Sins Folly, the Souls poverty &c. And wherby we may be kept under those Convictions,
2. are we careful to make use of those means, whereby we may be convinced of the World's Vanity, Sins Folly, the Souls poverty etc. And whereby we may be kept under those Convictions,
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Are we in the way to that higher Kingdome, which is not enter'd into untill Restitution after desertion? What greif is it unto our Souls that we should be so much under the power of our lusts? Do we hereupon cry out O wretched man that I am &c. Rom. 7. 23. 24. What fears do we ly under that God should never deliver us out of this Miserable Condition? What complaints do we make that we are so far left to our selves Isa. 40. 27. My way is hid from the Lord,
are we in the Way to that higher Kingdom, which is not entered into until Restitution After desertion? What grief is it unto our Souls that we should be so much under the power of our Lustiest? Do we hereupon cry out Oh wretched man that I am etc. Rom. 7. 23. 24. What fears do we lie under that God should never deliver us out of this Miserable Condition? What complaints do we make that we Are so Far left to our selves Isaiah 40. 27. My Way is hid from the Lord,
and my Judgment is passed over from my God Isa. 49. 14. The Lord hath forsaken me and my Lord hath forgotten me, what Earnest Importunitys are there stirring in us that the Lord would help us here? Psal. 77 7. 8. 9. Will the Lord Ca•• of off Ever &c. What Resolutions do we take up to wait patiently on the Lord till he have Mercy on us? Psal. 27. 14. Wait on the Lord be of good Courage &c Psal. 130. 5. 6. I wait for the Lord my Soul doth wait &c.
and my Judgement is passed over from my God Isaiah 49. 14. The Lord hath forsaken me and my Lord hath forgotten me, what Earnest Importunities Are there stirring in us that the Lord would help us Here? Psalm 77 7. 8. 9. Will the Lord Ca•• of off Ever etc. What Resolutions do we take up to wait patiently on the Lord till he have Mercy on us? Psalm 27. 14. Wait on the Lord be of good Courage etc. Psalm 130. 5. 6. I wait for the Lord my Soul does wait etc.
How do we Reason our selves unto this? Lam. 3. 26. 27. Its good that a man should both hope and quietly wait &c. Can we content ourselves to heare that there is a Kingdome,
How do we Reason our selves unto this? Lam. 3. 26. 27. Its good that a man should both hope and quietly wait etc. Can we content ourselves to hear that there is a Kingdom,
and sure if they hold on in this course, as for any thing appears they are like to do, they have no reason to Expect that this should ever bring them to Heaven;
and sure if they hold on in this course, as for any thing appears they Are like to do, they have no reason to Expect that this should ever bring them to Heaven;
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If a Kingdome, such a Kingdome so Righteous, so Glorious, so Durable be not desirable what is? Who would not willingly be in such a state, wherein they shall want nothing which they desire,
If a Kingdom, such a Kingdom so Righteous, so Glorious, so Durable be not desirable what is? Who would not willingly be in such a state, wherein they shall want nothing which they desire,
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why do not we Enquire the way which leads to it, why do we not labour to get into it? Why do not we count all our time and Labour lost, which is not Employed in order to it?
why do not we Inquire the Way which leads to it, why do we not labour to get into it? Why do not we count all our time and Labour lost, which is not Employed in order to it?
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and plung us into Hell before ever we are aware? Can God suffer without high Indignation his gracious offers of no less then a Kingdome unto Sinners and Wormes to be so basely slighted? Do not they deserve to have Heaven door shut on them, who will not Enter when it stands wide open,
and plung us into Hell before ever we Are aware? Can God suffer without high Indignation his gracious offers of no less then a Kingdom unto Sinners and Worms to be so basely slighted? Do not they deserve to have Heaven door shut on them, who will not Enter when it Stands wide open,
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This God observed in the Jewes Isa. 29. 13. This People draw near me with their Mouths &c. Isa. 58. 2. Yet they seek me Early &c. They may abound in these Religious Complements so much that God shall be quite tired with them,
This God observed in the Jews Isaiah 29. 13. This People draw near me with their Mouths etc. Isaiah 58. 2. Yet they seek me Early etc. They may abound in these Religious Compliments so much that God shall be quite tired with them,
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and yet lead very bad lives, be as bad as the worst Isa. 1. 11. To what purpose is the Multitude of your Sacrifices &c. The reason of this is taken from themselves.
and yet led very bad lives, be as bad as the worst Isaiah 1. 11. To what purpose is the Multitude of your Sacrifices etc. The reason of this is taken from themselves.
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Profession is easy, but Sincere impartiall obedience is difficult, it cannot be done without denying themselves in there Inclinations and interests, profession neither puts to Toyle nor shame,
Profession is easy, but Sincere impartial Obedience is difficult, it cannot be done without denying themselves in there Inclinations and interests, profession neither puts to Toil nor shame,
nor Cost to speak of, neither do's it inwardly disquiet them, and therefore they can easily bear an empty profession, a form without power, they may be professours without any great Trouble.
nor Cost to speak of, neither do's it inwardly disquiet them, and Therefore they can Easily bear an empty profession, a from without power, they may be professors without any great Trouble.
1 To quiet Conscience, which will not be content without somthing like Religion, as men give Children Counters instead of Gold to keep them from Crying.
1 To quiet Conscience, which will not be content without something like Religion, as men give Children Counters instead of Gold to keep them from Crying.
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So that this is a means ofttimes to procure unto persons Esteem and love with some Persons and parties, which may conduce much to the bringing them Custome,
So that this is a means ofttimes to procure unto Persons Esteem and love with Some Persons and parties, which may conduce much to the bringing them Custom,
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As if God were so Foolish as not to understand, that to present him with empty observances is as great a mockery as to offer another the shell while we keep the Kernell of the Nut to our selves:
As if God were so Foolish as not to understand, that to present him with empty observances is as great a mockery as to offer Another the shell while we keep the Kernel of the Nut to our selves:
see how God abhors such Carriages as these Isa. 66. 3. He that Kills an Oxe as if he slew a man &c. See how highly he is provoked against these, who allow themselves to lead Evil lives and yet keep a deal of do about the Temple of the Lord &c. Jer. 7. 3. 4. 11.
see how God abhors such Carriages as these Isaiah 66. 3. He that Kills an Ox as if he slew a man etc. See how highly he is provoked against these, who allow themselves to led Evil lives and yet keep a deal of doe about the Temple of the Lord etc. Jer. 7. 3. 4. 11.
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Doct 3. Those who profess fair, though they live in disobedience to God, they may fancy to themselves a liklyhood of their entering into the Kingdome of Heaven?
Doct 3. Those who profess fair, though they live in disobedience to God, they may fancy to themselves a liklyhood of their entering into the Kingdom of Heaven?
but be plunged into desparate Fears and Troubles, for if they be not such as shall enter into Heaven, what will become of them should they be taken away by death before any Alteration be made in them.
but be plunged into desperate Fears and Troubles, for if they be not such as shall enter into Heaven, what will become of them should they be taken away by death before any Alteration be made in them.
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2ly. People think they have grounds for these hopes, considering the miserable Condition of the generallity, in case their hopes should prove vain and groundless:
2ly. People think they have grounds for these hope's, considering the miserable Condition of the generality, in case their hope's should prove vain and groundless:
3ly. People are so Blind naturally, have blinded themselves by sinfull Customes, are so blinded by Satan their Malicious Enemy, are given up to that Blindness by God the Righteous Judge, that they cannot see the Unreasonablness of their hopes, they see not the desperate Wickedness of their own hearts, they do not see the great purity,
3ly. People Are so Blind naturally, have blinded themselves by sinful Customs, Are so blinded by Satan their Malicious Enemy, Are given up to that Blindness by God the Righteous Judge, that they cannot see the Unreasonablness of their hope's, they see not the desperate Wickedness of their own hearts, they do not see the great purity,
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for is it Imaginable that Chastity should be any pleasure to a wanton, sobriety to a Drunkard, humility to a proud man, Charity to a Malicious man, meekness to an angry man &c. No more can Heaven be any happiness to any Wicked man.
for is it Imaginable that Chastity should be any pleasure to a wanton, sobriety to a Drunkard, humility to a proud man, Charity to a Malicious man, meekness to an angry man etc. No more can Heaven be any happiness to any Wicked man.
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Are we unregenerate, it is God's will that we should live up to our light and strength, that which we have Received in a way of Common grace, in doing duty adn avoiding Sin,
are we unregenerate, it is God's will that we should live up to our Light and strength, that which we have Received in a Way of Common grace, in doing duty Adn avoiding since,
and Declining Temptations, It is God's will that we should use all means for the increasing of our light and Strength, that we may better understand what we have to do,
and Declining Temptations, It is God's will that we should use all means for the increasing of our Light and Strength, that we may better understand what we have to do,
Its God's will, that we should do the utmost which in us lies for the Perfecting holiness in the fear of God, and for the getting cleansed From all filthiness both of flesh and Spirit.
Its God's will, that we should do the utmost which in us lies for the Perfecting holiness in the Fear of God, and for the getting cleansed From all filthiness both of Flesh and Spirit.
How then is this doing God's will Necessary? if we look on Heaven as Gods gift its Necessary we should do God's will, because these are the Termes which God has set for his bestowing Heaven, he will render to all according to their works, these he Judges by at the last day, Mat. 25. no Right to Heaven without these Rev. 22. 14.
How then is this doing God's will Necessary? if we look on Heaven as God's gift its Necessary we should do God's will, Because these Are the Terms which God has Set for his bestowing Heaven, he will render to all according to their works, these he Judges by At the last day, Mathew 25. no Right to Heaven without these Rev. 22. 14.
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These conduce as they help to Mortify lusts by Restraining them, to perfect graces by Exer〈 … 〉 them, to call mightily in for Gods help, 〈 ◊ 〉 finding the need we stand in of this.
These conduce as they help to Mortify Lustiest by Restraining them, to perfect graces by Exer〈 … 〉 them, to call mightily in for God's help, 〈 ◊ 〉 finding the need we stand in of this.
Vse. 1. Let us not entertain any Doctrine which •••osses this, if any give you such an account of 〈 ◊ 〉 Undertakings and ends of Christ, which is 〈 ◊ 〉 Reconcilable with this, believe them not, ••••st did understand the designe of his owne Undertaking aswell as any: and this is his Doctrine.
Use. 1. Let us not entertain any Doctrine which •••osses this, if any give you such an account of 〈 ◊ 〉 Undertakings and ends of christ, which is 〈 ◊ 〉 Reconcilable with this, believe them not, ••••st did understand the Design of his own Undertaking aswell as any: and this is his Doctrine.
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Yet there is no possibility of bringing them out of this Condition, so long as they please themselves in Expectations that they shall do very well in it.
Yet there is no possibility of bringing them out of this Condition, so long as they please themselves in Expectations that they shall do very well in it.
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Thus it is with the generallity, they will not be beat out of it, but that they are beyond all danger when indeed their case is very near desperate.
Thus it is with the generality, they will not be beatrice out of it, but that they Are beyond all danger when indeed their case is very near desperate.
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3ly. What great need then is there of a Searching and awakening Ministry, when people are so very apt to deceive themselves, they had not need have their Teachers delude them too. Alass!
3ly. What great need then is there of a Searching and awakening Ministry, when people Are so very apt to deceive themselves, they had not needs have their Teachers delude them too. Alas!
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so that it cannot keep its Ordinary bounds, but overflows all about it, at which time it strikes with a mighty force, both through the Massiness of its bulk,
so that it cannot keep its Ordinary bounds, but overflows all about it, At which time it strikes with a mighty force, both through the Massiness of its bulk,
Whither these Flouds come from the Sea, or Rivers, or the Clouds, they usually move with that Violence, that it must be a very strong Building that will be able to stand before them.
Whither these Floods come from the Sea, or rivers, or the Clouds, they usually move with that Violence, that it must be a very strong Building that will be able to stand before them.
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Now Experience shewes how great the force of these is, for the blowing down trees that are deeply and firmly rooted, the blowing down Buildings which seem to have great strength and stability.
Now Experience shows how great the force of these is, for the blowing down trees that Are deeply and firmly rooted, the blowing down Buildings which seem to have great strength and stability.
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or however at least there is an Immediate succession of each of these to other, the Rain insinuating betwixt the Stones of the Building loosens them so that they may be easily seperated one from another, this is followed by the Flouds, one Floud upon the neck of another which do what may be done for the weakening of the Foundation;
or however At least there is an Immediate succession of each of these to other, the Rain insinuating betwixt the Stones of the Building loosens them so that they may be Easily separated one from Another, this is followed by the Floods, one Flood upon the neck of Another which doe what may be done for the weakening of the Foundation;
It is not Floud and wind in the Singular Number, but Flouds and Winds in the Plurall, to shew that this house is not Assaulted only by one Floud, or one wind, but many.
It is not Flood and wind in the Singular Number, but Floods and Winds in the Plural, to show that this house is not Assaulted only by one Flood, or one wind, but many.
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Yet beyond all hopes of friends, and Contrary to all Expectations of Enemies, after that the Rain, the Flouds, the winds had blustered and beat there utmost to ruine it, we find it still standing where it was before, unaltered, unremoved.
Yet beyond all hope's of Friends, and Contrary to all Expectations of Enemies, After that the Rain, the Floods, the winds had blustered and beatrice there utmost to ruin it, we find it still standing where it was before, unaltered, unremoved.
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He may be easily answered, that whatever Foundation these Ruinous houses had, this had a steady and stable one, a Rock, which neither length of time could consume,
He may be Easily answered, that whatever Foundation these Ruinous houses had, this had a steady and stable one, a Rock, which neither length of time could consume,
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Indeed while the Foundation is in laying, there is usually great Tranquillity and serenity in the Soul. The Lord by his providence orders it so, that Temptations are held off on every side, there is no Disturbance to the Soul either from lusts within,
Indeed while the Foundation is in laying, there is usually great Tranquillity and serenity in the Soul. The Lord by his providence order it so, that Temptations Are held off on every side, there is no Disturbance to the Soul either from Lustiest within,
and gracious incom's of God into the Soul, in life and light, in peace and Joy, there is much stirring of grace, to put the Soul upon Action for God, much stirring of comfort to let the Soul find Satisfaction in God, much stirring of Light, to give the Soul to receive Direction from God upon all Occasions it is put to,
and gracious incom's of God into the Soul, in life and Light, in peace and Joy, there is much stirring of grace, to put the Soul upon Actium for God, much stirring of Comfort to let the Soul find Satisfaction in God, much stirring of Light, to give the Soul to receive Direction from God upon all Occasions it is put to,
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if you would renew the union which has been dissolved in any part of a Mans body either by wound or breach, you must not only compose them together in due order,
if you would renew the Union which has been dissolved in any part of a men body either by wound or breach, you must not only compose them together in due order,
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God very well knows that should he suffer a Soul which is Just now united to Christ to meet with any Disturbance and hardship, there is great danger it should be wrought off againe soon.
God very well knows that should he suffer a Soul which is Just now united to christ to meet with any Disturbance and hardship, there is great danger it should be wrought off again soon.
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2ly. Hereby he does effectually wear the Soul from the Choycest comfort here below, while he gives it sensibly to Experience •work• Satisfactory Comforts in Christ, the Sw•••••ss whereof it would never fully apprehend, 〈 ◊ 〉 did not really tast them:
2ly. Hereby he does effectually wear the Soul from the Choicest Comfort Here below, while he gives it sensibly to Experience •work• Satisfactory Comforts in christ, the Sw•••••ss whereof it would never Fully apprehend, 〈 ◊ 〉 did not really taste them:
3ly. Hereby he does fixedly engage the Soul for himself, by giving it to Experience what •nconceivable satisfaction may be found in him as it has, during that quiet repose which it finds in God, being freed from all Disturbance within or without.
3ly. Hereby he does fixedly engage the Soul for himself, by giving it to Experience what •nconceivable satisfaction may be found in him as it has, during that quiet repose which it finds in God, being freed from all Disturbance within or without.
though now it have lost this, indeed this delight in God is so Exceeding great, that did not the Soul Remember it once Experienced this, it could never believe there was any such to be Experienced,
though now it have lost this, indeed this delight in God is so Exceeding great, that did not the Soul remember it once Experienced this, it could never believe there was any such to be Experienced,
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upon such Considerations as these the wise and the good God do's upon the Souls first closing with Christ keep off all inward and outward disturbances whatsoever, whereby the Soul may be the least diverted from attending to these Enjoyments which are then given in, deter'd from satiating it self with them;
upon such Considerations as these the wise and the good God do's upon the Souls First closing with christ keep off all inward and outward disturbances whatsoever, whereby the Soul may be the least diverted from attending to these Enjoyments which Are then given in, deterred from satiating it self with them;
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then follow a multiplicity and variety of Temptations, James was well aware of this method of God's when he warned those he wrote to, what they were to Expect;
then follow a Multiplicity and variety of Temptations, James was well aware of this method of God's when he warned those he wrote to, what they were to Expect;
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and withall Exhorted them to receive these Numerous and Various Temptations rather with joy then greif, Considering the advantage which was like to accrue unto them by these, Jam. 1. 2. 3. 4. My brethren count it all Joy &c. So was Peter too,
and withal Exhorted them to receive these Numerous and Various Temptations rather with joy then grief, Considering the advantage which was like to accrue unto them by these, Jam. 1. 2. 3. 4. My brothers count it all Joy etc. So was Peter too,
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when he forewarnes those he wrote to, of a Tryall which they were to pass through, which for its searching and Tormenting did well deserve to be called Fiery: And though they,
when he forewarns those he wrote to, of a Trial which they were to pass through, which for its searching and Tormenting did well deserve to be called Fiery: And though they,
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Yet herein they would be in an errour, which being like to prove prejudiciall they had need to be cautioned against, 1. Peter. 4. 12. Beloved think it not strange Concerning the fiery Tryall &c. It was no otherwise with them then it had been and would be with all their Brethren in the World, 1. Peter. 5. 9. Knowing that the same Affictions are Accomplished in your Brethren &c. When these Temptations do usually beset Persons, the Author to the Hebrews do's acquaint us, it is soon after they are Illuminated, and the Foundation is laid in the Soul at Conversion;
Yet herein they would be in an error, which being like to prove prejudicial they had need to be cautioned against, 1. Peter. 4. 12. beloved think it not strange Concerning the fiery Trial etc. It was not otherwise with them then it had been and would be with all their Brothers in the World, 1. Peter. 5. 9. Knowing that the same Afflictions Are Accomplished in your Brothers etc. When these Temptations do usually beset Persons, the Author to the Hebrews do's acquaint us, it is soon After they Are Illuminated, and the Foundation is laid in the Soul At Conversion;
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for as it is in the first Creation so it is in the New Creation, light is the first thing which do's appear, Heb. 10. 32. In which after ye were enlighted, &c.
for as it is in the First Creation so it is in the New Creation, Light is the First thing which do's appear, Hebrew 10. 32. In which After you were enlighted, etc.
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This is evident in Flouds which are the Commotions of the waters, as the wind is of the Aire, which being great bodies must needs have a strength in them proportionable to their bulk:
This is evident in Floods which Are the Commotions of the waters, as the wind is of the Air, which being great bodies must needs have a strength in them proportionable to their bulk:
Thus do Temptations with the Spirituall building, they come with force, they beat with Violence, they give little Intermission, they give not over till they have tryed their utmost strength,
Thus do Temptations with the Spiritual building, they come with force, they beatrice with Violence, they give little Intermission, they give not over till they have tried their utmost strength,
and their Corruptions to themselves, to purge them, to Exercise their graces &c. And the way of God's Tempting is partly by suspending his influences of light to direct, of life to quicken, of strength to enable;
and their Corruptions to themselves, to purge them, to Exercise their graces etc. And the Way of God's Tempting is partly by suspending his influences of Light to Direct, of life to quicken, of strength to enable;
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sometimes Satan Tempts, as he Tempted Christ, Mat. 4. and Eve, 2. Cor. 11. 3. and David, 1. Cron. 21. 1. To number the People. The false Prophet to delude Ahab with a lie 1. Kings 22. 22. And he said I will go forth and I will be a lying Spirit in the Mouth of all his Prophets &c. Job. To curse God Job.
sometime Satan Tempts, as he Tempted christ, Mathew 4. and Eve, 2. Cor. 11. 3. and David, 1. Cron. 21. 1. To number the People. The false Prophet to delude Ahab with a lie 1. Kings 22. 22. And he said I will go forth and I will be a lying Spirit in the Mouth of all his prophets etc. Job. To curse God Job.
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1. 11. Cha. 2. 5. 7. and Peter to deny his Master, Luke 22. 31. Judas to betray his Master John 13. 2. and Ananias to lie to the holy Ghost, Acts 5. 3. Satan has severall wayes to Tempt. 1. By Inward suggestions.
1. 11. Cha. 2. 5. 7. and Peter to deny his Master, Lycia 22. 31. Judas to betray his Master John 13. 2. and Ananias to lie to the holy Ghost, Acts 5. 3. Satan has several ways to Tempt. 1. By Inward suggestions.
Though he cannot immediately insinuate into the mind and heart, the understanding and will, (this being the sole prerogative of God himself) as to have Cognisance of the heart,
Though he cannot immediately insinuate into the mind and heart, the understanding and will, (this being the sole prerogative of God himself) as to have Cognisance of the heart,
As those who retired into the Wilderness in the primitive times to avoid the Violence of persecution, frequently Experienced Commotions of the Aire, the winds and Tempests as in Jobs case, he is the Prince of the Power of the Aire Ephe, 2. 2. Excitations of mens minds to do Gods People a Mischeif,
As those who retired into the Wilderness in the primitive times to avoid the Violence of persecution, frequently Experienced Commotions of the Air, the winds and Tempests as in Jobs case, he is the Prince of the Power of the Air Ephes, 2. 2. Excitations of men's minds to do God's People a Mischief's,
1st. Afflictions, whereby the way they are already enter'd into is made uneasy unto them, they meeting with that which greives them as they are Christians, and carry about with them a new nature,
1st. Afflictions, whereby the Way they Are already entered into is made uneasy unto them, they meeting with that which grieves them as they Are Christians, and carry about with them a new nature,
there is a sensible Deadening of the inward life, and weakening of the inward strength a Darkening of the inward light, a dashing of the inward comfort, the usuall Influences of that Spirit of life,
there is a sensible Deadening of the inward life, and weakening of the inward strength a Darkening of the inward Light, a dashing of the inward Comfort, the usual Influences of that Spirit of life,
and can find Comfort in neither, like the Israelites in the Wilderness, which can neither get backward unto the Garlick and Onyons of Egypt, nor forwards unto the Milk and Honey of Canaan.
and can find Comfort in neither, like the Israelites in the Wilderness, which can neither get backward unto the Garlic and Onions of Egypt, nor forward unto the Milk and Honey of Canaan.
it being left by God unto its own darkness and weakness, whereby Notwithstanding its utmost Resolution and Exactest Caution, it is overcome by Temptations; easily overcome by slight ones.
it being left by God unto its own darkness and weakness, whereby Notwithstanding its utmost Resolution and Exactest Caution, it is overcome by Temptations; Easily overcome by slight ones.
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If therefore a mans Affections to Christ can be any way alienated from him, if his Expectations from Christ can be utterly Discouraged, his Building on Christ is like to fall.
If Therefore a men Affections to christ can be any Way alienated from him, if his Expectations from christ can be utterly Discouraged, his Building on christ is like to fallen.
Prizes these above all worldly Enjoyments whatsoever, seeks for these in the use of all means, cannot be content to be without these upon any Termes, is resolved not to lose these, whatever they Cost,
Prizes these above all worldly Enjoyments whatsoever, seeks for these in the use of all means, cannot be content to be without these upon any Terms, is resolved not to loose these, whatever they Cost,
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its with the Soul as it is with the Church Isa. 26. 18. We have been with Child, we have been in pain, &c. And Psa. 74. 9. We see not our signes, there is no more any Prophet,
its with the Soul as it is with the Church Isaiah 26. 18. We have been with Child, we have been in pain, etc. And Psa. 74. 9. We see not our Signs, there is no more any Prophet,
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neither is there among us any that knoweth how long, and yet still the Soul will hold the begining of its Confidence stedfast to the end, Heb. 3. 14. It will hope to the end for the grace that is to be brought unto it, at the Revlation of Jesus Christ.
neither is there among us any that Knoweth how long, and yet still the Soul will hold the beginning of its Confidence steadfast to the end, Hebrew 3. 14. It will hope to the end for the grace that is to be brought unto it, At the Revlation of jesus christ.
But why do's God, who could easily prevent these Temptations, permit them? seeing he is Enclined by his nature, engaged by his love, Obliged by his promiss to do his utmost for their good, whatever his wisdome can Contrive, and his power Effect.
But why do's God, who could Easily prevent these Temptations, permit them? seeing he is Inclined by his nature, engaged by his love, Obliged by his promiss to do his utmost for their good, whatever his Wisdom can Contrive, and his power Effect.
Nay why does he lay a Foundation for these Tryalls, and make way for them, by removing those inward Comforts of his Spirit, which while the Soul enjoyes it has little sense of all outward Afflictions whatsoever, be they never so grievous;
Nay why does he lay a Foundation for these Trials, and make Way for them, by removing those inward Comforts of his Spirit, which while the Soul enjoys it has little sense of all outward Afflictions whatsoever, be they never so grievous;
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as a bed of Roses to the Tryvmphing Martyr's, it has little relish for all other delights, little Ambition for any other glories, it can easily despise them,
as a Bed of Roses to the Triumphing Martyr's, it has little relish for all other delights, little Ambition for any other Glories, it can Easily despise them,
No Adversity can weary it, no prosperity can inveagle it, so that it shall be willing to quit Christ, to break its Union to him, its Communion with him.
No Adversity can weary it, no Prosperity can inveigle it, so that it shall be willing to quit christ, to break its union to him, its Communion with him.
1st. That by withdrawing his powerfull presence, corruptions might recover strength, and Act, and by Acting discover themselves to the Soul. For it is imposible a man should believe himself to be so Exceedingly polluted as he will find himself,
1st. That by withdrawing his powerful presence, corruptions might recover strength, and Act, and by Acting discover themselves to the Soul. For it is impossible a man should believe himself to be so Exceedingly polluted as he will find himself,
Whereas the most abominable and Mischeivous lusts are more refined and spirituall, and so scape the observance of his dull eye, partly because he has forgotten the more particular Aggravations of his sinfull courses:
Whereas the most abominable and Mischievous Lustiest Are more refined and spiritual, and so escape the observance of his dull eye, partly Because he has forgotten the more particular Aggravations of his sinful courses:
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and such as God does Arbitrarily Communicate, and may withdraw at his Pleasure, he modestly adds through Christ that strengthens me Phil. 4. 13. Otherwise he finds he is not Sufficient of himself to think any thing as of himself, 2, Cor. 3. 5. He cannot restrain his Corruptions, he cannot resist his Temptations, he cannot discharge his duty, he cannot bear his Cross, he cannot Improve his advantage.
and such as God does Arbitrarily Communicate, and may withdraw At his Pleasure, he modestly adds through christ that strengthens me Philip 4. 13. Otherwise he finds he is not Sufficient of himself to think any thing as of himself, 2, Cor. 3. 5. He cannot restrain his Corruptions, he cannot resist his Temptations, he cannot discharge his duty, he cannot bear his Cross, he cannot Improve his advantage.
to men altogether Unexperienced of this Condition, What St. Paul Avouches is a very Paradox, Rom. 7. 18. For I know that in me, (that it in my flesh,) dwelleth no good thing &c. So then this do's very much conduce,
to men altogether Unexperienced of this Condition, What Saint Paul Avouches is a very Paradox, Rom. 7. 18. For I know that in me, (that it in my Flesh,) dwells no good thing etc. So then this do's very much conduce,
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nay is absolutely Necessary to work men into those self abasings which the Humility of the Gospell prompts to, they could never see what sinfull Creatures, what Foolish and weak Creatures they are otherwise.
nay is absolutely Necessary to work men into those self abasings which the Humility of the Gospel prompts to, they could never see what sinful Creatures, what Foolish and weak Creatures they Are otherwise.
1st. That they may find the Workings of those Corruptions, which the man would never have suspected himself enclined to, had he not been brought into an Afflicted Condition wherein there is Temptations to them.
1st. That they may find the Workings of those Corruptions, which the man would never have suspected himself inclined to, had he not been brought into an Afflicted Condition wherein there is Temptations to them.
2ly. That the Corruptions which are stirring in them, whereby they are Vehemently and Impetuously carried out after the Vanity of the World, may Receive an Effectuall check;
2ly. That the Corruptions which Are stirring in them, whereby they Are Vehemently and Impetuously carried out After the Vanity of the World, may Receive an Effectual check;
and to please themselves with the pomp of the World, and the Friendship of the World, they are apt to be sensuall and to wallow in brutish pleasures, they are apt to Neglect God, finding no great need of him,
and to please themselves with the pomp of the World, and the Friendship of the World, they Are apt to be sensual and to wallow in brutish pleasures, they Are apt to Neglect God, finding no great need of him,
It is only Affliction, which when grace is low keeps Corruptions at under, and restrains the Soul from running out into those Extravagancies which otherwise it is over prone to.
It is only Affliction, which when grace is low keeps Corruptions At under, and restrains the Soul from running out into those Extravagancies which otherwise it is over prove to.
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and blameless as becomes his profession, but may by his indiscretion and Corruptions give ••o great offence to those that watch for occasions against him, he may,
and blameless as becomes his profession, but may by his indiscretion and Corruptions give ••o great offence to those that watch for occasions against him, he may,
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The Devil has severall wayes to engage his Servants in his work, which is to decry and Suppress all impertiall followers after truth and Righteousness.
The devil has several ways to engage his Servants in his work, which is to decry and Suppress all impertiall followers After truth and Righteousness.
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Vse. 1. Let none that seek after God be discouraged, if they meet with these Temptations, and find God hiding his face, Corruptions abounding, Afflictions pressing, the Devil rageing and the World persecuting with black mouths and Bloudy hands:
Use. 1. Let none that seek After God be discouraged, if they meet with these Temptations, and find God hiding his face, Corruptions abounding, Afflictions pressing, the devil raging and the World persecuting with black mouths and Bloody hands:
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2ly. None should presume their case is any whit the better for their being altogether unexperienced in these Tryalls, they may flatter themselves as they please,
2ly. None should presume their case is any whit the better for their being altogether unexperienced in these Trials, they may flatter themselves as they please,
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but they can be none of Gods People of whom it may not be said at some time, O thou Afflicted Tossed with Tempests and not Comforted &c. Isa. 54. 11. This being the generall state of the Church.
but they can be none of God's People of whom it may not be said At Some time, Oh thou Afflicted Tossed with Tempests and not Comforted etc. Isaiah 54. 11. This being the general state of the Church.
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Now what is the reason why this house should stand, when many houses that, so far as any man could discern, were full as strongly built, have come down to the ground,
Now what is the reason why this house should stand, when many houses that, so Far as any man could discern, were full as strongly built, have come down to the ground,
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and been laid all on heaps by far less searching and pressing Tryalls then these? The reason is, that the houses, which fell, wanted the strength and support, which this standing house has;
and been laid all on heaps by Far less searching and pressing Trials then these? The reason is, that the houses, which fell, wanted the strength and support, which this standing house has;
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Doct. Whatever Temptations a spirituall Building, which is Founded on a Rock meets with, let them do their worst against it, it will keep from falling.
Doct. Whatever Temptations a spiritual Building, which is Founded on a Rock meets with, let them do their worst against it, it will keep from falling.
But what ever house it be, that is built wisely, so as to be Founded on a Rock, let it be assaulted by never such violent stormes, it stands in spite of them.
But what ever house it be, that is built wisely, so as to be Founded on a Rock, let it be assaulted by never such violent storms, it Stands in spite of them.
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but themselves too, as doubtless those did, who to the very last presumed, that they were so interested in Christ, that they needed never fear to be disowned by him at the great day, Mat. 7. 22. Many will say to me in that day, Lord, Lord, have we not Prophesied in thy Name &c.
but themselves too, as doubtless those did, who to the very last presumed, that they were so interested in christ, that they needed never Fear to be disowned by him At the great day, Mathew 7. 22. Many will say to me in that day, Lord, Lord, have we not Prophesied in thy Name etc.
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but are only Jellies, which have got a great height and thereby much imbibe the Suns light, are seen Frequently to fall, that therefore the Stars of Heaven do fall too.
but Are only Jellies, which have god a great height and thereby much imbibe the Suns Light, Are seen Frequently to fallen, that Therefore the Stars of Heaven do fallen too.
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If those, who are so near the Kingdome of God, that they seem in it, especially to those, who are little Judicious in such matters, (it was easy for Ordinary Persons to mistake him to be in the Kingdome of God, whom Christ Judges not to be far off Mark. 12. 34.) If these I say remove to a greater distance from God's Kingdome,
If those, who Are so near the Kingdom of God, that they seem in it, especially to those, who Are little Judicious in such matters, (it was easy for Ordinary Persons to mistake him to be in the Kingdom of God, whom christ Judges not to be Far off Mark. 12. 34.) If these I say remove to a greater distance from God's Kingdom,
than once they we•• at, to so great a distance that every one may now see, they are not in it, this shews not that those who are once in the Kingdome of God may come out again.
than once they we•• At, to so great a distance that every one may now see, they Are not in it, this shows not that those who Are once in the Kingdom of God may come out again.
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The inward motions of his Soul after God, and the things of God, such as Holiness, Righteousness, goodness, may be less Vehement, less Frequent, the outward Expressions of gracious motions within,
The inward motions of his Soul After God, and the things of God, such as Holiness, Righteousness, Goodness, may be less Vehement, less Frequent, the outward Expressions of gracious motions within,
whether in words, or Carriages, or Actions, may be less conspicuous. And this may be either through Gods Arbitrary withdrawing from the Soul to try it,
whither in words, or Carriages, or Actions, may be less conspicuous. And this may be either through God's Arbitrary withdrawing from the Soul to try it,
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And by Sinning he may provoke God to suspend his Influences, and may incapacitate himself to Receive the Influences, which God is willing and ready to give in.
And by Sinning he may provoke God to suspend his Influences, and may incapacitate himself to Receive the Influences, which God is willing and ready to give in.
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though as to any actuall motions of his Soul that way, he be either diverted from them by some Deceit, or hindr'd in them by some Violence. Thus the stone has an Inclination towards the center though it move, not that way,
though as to any actual motions of his Soul that Way, he be either diverted from them by Some Deceit, or hindered in them by Some Violence. Thus the stone has an Inclination towards the centre though it move, not that Way,
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Indeed he may lie some while in his fall, without Rising again by Repentance, as it was with St. Peter, who after he had denyed Christ once, went on to deny him again,
Indeed he may lie Some while in his fallen, without Rising again by Repentance, as it was with Saint Peter, who After he had denied christ once, went on to deny him again,
and again more Grievously, and continued in this sin without Repentance for about three houres, (as Divines by comparing together severall Circumstances of the History, do compute) from Nine, till about Midnight,
and again more Grievously, and continued in this since without Repentance for about three hours, (as Divines by comparing together several circumstances of the History, do compute) from Nine, till about Midnight,
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though he was Admonished of his sin, by the Cock Crowing Twice, for we find Luke. 22. 61. That St. Peter did not Remember what Christ had told him about his Denying him Thrice, before the Cock Crew Twice, till Christ looked upon him;
though he was Admonished of his since, by the Cock Crowing Twice, for we find Lycia. 22. 61. That Saint Peter did not remember what christ had told him about his Denying him Thrice, before the Cock Crew Twice, till christ looked upon him;
for he Repented not till Nathan reproved him, and Nathan reproved him not, till a Child was born of his adultery with Bathsheba, 2. Sam. 12. 14. But God will order it so, that by some Ordinance, or some Providence he shall be Excited,
for he Repented not till Nathan reproved him, and Nathan reproved him not, till a Child was born of his adultery with Bathsheba, 2. Sam. 12. 14. But God will order it so, that by Some Ordinance, or Some Providence he shall be Excited,
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he shall recover himself so, as to be able and ready to forsake every sin he has lived in, to discharge every duty he has Neglected, to overcome every lust he has been kept under by, to Exercise every grace he has been deficient in.
he shall recover himself so, as to be able and ready to forsake every since he has lived in, to discharge every duty he has Neglected, to overcome every lust he has been kept under by, to Exercise every grace he has been deficient in.
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1st. That life and grace, which Christians Receive upon their Union to Christ as their Foundation, head and Root, are resembled to such things as abide,
1st. That life and grace, which Christians Receive upon their union to christ as their Foundation, head and Root, Are resembled to such things as abide,
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It is like a well of Water, which usually is not dryed up, though the Summer be very droughty, John. 4. 14. A well of water, Springing up into Everlasting Life.
It is like a well of Water, which usually is not dried up, though the Summer be very droughty, John. 4. 14. A well of water, Springing up into Everlasting Life.
Now its the nature of saving grace to continue for ever, for it is Everlasting life as it is called, St. Jobn. 3. 36. He that beleives on the Son hath Everlasting life.
Now its the nature of Saving grace to continue for ever, for it is Everlasting life as it is called, Saint John. 3. 36. He that believes on the Son hath Everlasting life.
2ly. Those who are thus united unto Christ are such as God has Chosen to Salvation, and therefore they cannot fall away Totally & Finally; if they could, they would miss of that Salvation which they are chosen to,
2ly. Those who Are thus united unto christ Are such as God has Chosen to Salvation, and Therefore they cannot fallen away Totally & Finally; if they could, they would miss of that Salvation which they Are chosen to,
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Whoever are united to Christ are chosen of God, is evident, because all those are Effectually called, (Vnion to Christ being the Immediate result of Effectuall Vocation) and none are thus called by God,
Whoever Are united to christ Are chosen of God, is evident, Because all those Are Effectually called, (union to christ being the Immediate result of Effectual Vocation) and none Are thus called by God,
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as he Judges fit for his purpose 2. Thes. 2. 13. God has from the begining chosen you to Salvation &c. That whoever fall away from grace must Assuredly miss of Salvation, is evident to all, who understand and Consider.
as he Judges fit for his purpose 2. Thebes 2. 13. God has from the beginning chosen you to Salvation etc. That whoever fallen away from grace must Assuredly miss of Salvation, is evident to all, who understand and Consider.
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1st. What those, who are saved, are mainly saved from, and this is their lusts and Sins, Mat. 1. 21. He shall save his People from their sins, and this they cannot be,
1st. What those, who Are saved, Are mainly saved from, and this is their Lustiest and Sins, Mathew 1. 21. He shall save his People from their Sins, and this they cannot be,
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Scripture saith, its not possible for the Elect to be 〈 ◊ 〉, i. e. Into such Errours or sins wherby they may miss Salvation, St. Mat. 24. 24. In so much that if it were possible, they shall deceive the very Elect. Whoever are Blinded, so as to miss Salvation, the Election Obtains it. i.
Scripture Says, its not possible for the Elect to be 〈 ◊ 〉, i. e. Into such Errors or Sins whereby they may miss Salvation, Saint Mathew 24. 24. In so much that if it were possible, they shall deceive the very Elect. Whoever Are Blinded, so as to miss Salvation, the Election Obtains it. i.
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e, Those who are Elected by Vertue of their Election Rom. 11. 7. And reason shewes, that whoever are Chosen by God unto Salvation must certainly attain it,
e, Those who Are Elected by Virtue of their Election Rom. 11. 7. And reason shows, that whoever Are Chosen by God unto Salvation must Certainly attain it,
or will, to do what he is able, neither of which can be supposed, granting but that which none can with any shew of reason deny, that God is Omnipotent on the one hand,
or will, to do what he is able, neither of which can be supposed, granting but that which none can with any show of reason deny, that God is Omnipotent on the one hand,
The only reason why men change and give over pursuing what once they intended, when still it is in their power so to pursue it as to attain it, is because they are now of another mind then once they were,
The only reason why men change and give over pursuing what once they intended, when still it is in their power so to pursue it as to attain it, is Because they Are now of Another mind then once they were,
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but this is their Foolishness, which is not to be supposed in the all wise God, who perfectly discernes whatever might be like to induce him to wave his Choice before he makes it.
but this is their Foolishness, which is not to be supposed in the all wise God, who perfectly discerns whatever might be like to induce him to wave his Choice before he makes it.
As St. Paul was Apprehended by Christ, so are all that are in Christ, Phil. 3. 12. As our first Vnion unto Christ, Christ takes hold of us by the hand of his Spirit,
As Saint Paul was Apprehended by christ, so Are all that Are in christ, Philip 3. 12. As our First union unto christ, christ Takes hold of us by the hand of his Spirit,
how can those miss Eternall Life, of whom Christ saith, I give unto them Eternall Life, John, 10. 28. Who are kept by the power of God through Faith unto Salvation 1. Pet. 1. 5. They are come unto Christ, got into his hand,
how can those miss Eternal Life, of whom christ Says, I give unto them Eternal Life, John, 10. 28. Who Are kept by the power of God through Faith unto Salvation 1. Pet. 1. 5. They Are come unto christ, god into his hand,
and such Christ will not Cast out, John. 6. 36. It is his Fathers will, he should Lose none of them, Ver. 39. While he was on earth he kept those God gave him, John. 17, 12. Those that thou gavest me I have •ept &c.
and such christ will not Cast out, John. 6. 36. It is his Father's will, he should Loose none of them, Ver. 39. While he was on earth he kept those God gave him, John. 17, 12. Those that thou Gavest me I have •ept etc.
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now such no Temptations can Separate, it is Christs Love to them, that makes him Joyn himself to them, it is their love to Christ which makes them Close with him.
now such no Temptations can Separate, it is Christ Love to them, that makes him Join himself to them, it is their love to christ which makes them Close with him.
Now these Christ will always love, for his love is an Everlasting Love, Jere. 31. 3. Whom he loves he loves to the End. John. 13. 1. And this love of Christ Engages his Wisdome,
Now these christ will always love, for his love is an Everlasting Love, Jere. 31. 3. Whom he loves he loves to the End. John. 13. 1. And this love of christ Engages his Wisdom,
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and Power for their Protection, and no Temptations be they never so great are able to prevail against these, Rom. 8. 35. 39. God will not Suffer them to be Tempted above what they are able &c. 1. Cor. 10. 13. These, by God's help shall never overcome them so far,
and Power for their Protection, and no Temptations be they never so great Are able to prevail against these, Rom. 8. 35. 39. God will not Suffer them to be Tempted above what they Are able etc. 1. Cor. 10. 13. These, by God's help shall never overcome them so Far,
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which he cannot do without keeping them from Totall and finall Apostasy 1. Thes. 5. 24. Faithfull is he who has called you, 1. Cor. 1. 8. 9. Who shall confirm you unto the End &c. God is faithfull by whom ye were called.
which he cannot do without keeping them from Total and final Apostasy 1. Thebes 5. 24. Faithful is he who has called you, 1. Cor. 1. 8. 9. Who shall confirm you unto the End etc. God is faithful by whom you were called.
and a perfecting the Building you shall not meet with any man who is in his Wits, that lets his work rest Immediately after he has laid the Foundation,
and a perfecting the Building you shall not meet with any man who is in his Wits, that lets his work rest Immediately After he has laid the Foundation,
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What he prayed for Peter, he presses God for all, that their Faith may not fail, however Satan be let out to Tempt them, Luke. 22. 32. He prays that God would Keep them from Evil. John. 17. 5. And this he begs not only for his Disciples that then attended him.
What he prayed for Peter, he presses God for all, that their Faith may not fail, however Satan be let out to Tempt them, Lycia. 22. 32. He prays that God would Keep them from Evil. John. 17. 5. And this he begs not only for his Disciples that then attended him.
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Now if the Prayer of a Righteous Man be so Effectuall Jam. 5. 6. Shall we think that the prayer of Christ, who is the Holy one of God, the Son of God, that it shall prevail 〈 ◊ 〉 nothing? may Christians be Confident That if they ask any thing According to God's will he hears them, 1, Joh, 5. 14. And may they not be as Confident that if Christ aske any thing he shall not be denyed? he himself was so, John 11. 41. 42. I know that thou hearest me always.
Now if the Prayer of a Righteous Man be so Effectual Jam. 5. 6. Shall we think that the prayer of christ, who is the Holy one of God, the Son of God, that it shall prevail 〈 ◊ 〉 nothing? may Christians be Confident That if they ask any thing According to God's will he hears them, 1, John, 5. 14. And may they not be as Confident that if christ ask any thing he shall not be denied? he himself was so, John 11. 41. 42. I know that thou Hearst me always.
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and desire, seek, and pray for, that they may be Established in what is good, 1. Pet. 5. 10. Peter begged no more for the dispersed Jewes, then every Sincere Christian begs for himself, that they may be kept from the Evil of Temptations. Mat, 6. 13, Christ Teaches them thus to pray by his Spirit that they may be made To go in the Paths of his Commandments Psal. 119. 35. Make me to go &c. Incline mine heart &c. Turn away mine Eyes &c. Now shall not he Who fulfills the Desire of such as fear him, Psal. 145. 19. Answer them in these which are so every way agreeable to his will? When they desire to be kept Close to God, and God desires it too;
and desire, seek, and pray for, that they may be Established in what is good, 1. Pet. 5. 10. Peter begged no more for the dispersed Jews, then every Sincere Christian begs for himself, that they may be kept from the Evil of Temptations. Mathew, 6. 13, christ Teaches them thus to pray by his Spirit that they may be made To go in the Paths of his commandments Psalm 119. 35. Make me to go etc. Incline mine heart etc. Turn away mine Eyes etc. Now shall not he Who fulfils the Desire of such as Fear him, Psalm 145. 19. Answer them in these which Are so every Way agreeable to his will? When they desire to be kept Close to God, and God Desires it too;
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Shall the Devil, or the World, or the Flesh be able to hinder it? When God bids them Ask, Seek, Knock, and Encourages them to this, by telling them they shall Receive, Find, and get Opened, Mat. 7. 7. And when they follow his Counsell,
Shall the devil, or the World, or the Flesh be able to hinder it? When God bids them Ask, Seek, Knock, and Encourages them to this, by telling them they shall Receive, Find, and get Opened, Mathew 7. 7. And when they follow his Counsel,
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and he is able to do what he has Engaged to do, Jude. 24. Now unto him who is able to keep you from Falling &c. This is the Tenure of the New Covenant which God has Entered into with every one who is Really Vnited to Christ, to Put his Law in their Inward parts and Write it in their hearts &c. Jere. 31. 33. That he'le neither depart from them nor they from him, Jere. 32. 39. 40. They shall fear him for ever &c. That he'le cause them to walk in his Statutes and Keep his Judgments and do them, Ezek, 36. 27. That he'le betroth them to himself for ever &c. Hose, 2. 19. 20. That the Mountains should sooner depart,
and he is able to do what he has Engaged to do, U^de. 24. Now unto him who is able to keep you from Falling etc. This is the Tenure of the New Covenant which God has Entered into with every one who is Really United to christ, to Put his Law in their Inward parts and Write it in their hearts etc. Jere. 31. 33. That he'll neither depart from them nor they from him, Jere. 32. 39. 40. They shall Fear him for ever etc. That he'll cause them to walk in his Statutes and Keep his Judgments and do them, Ezekiel, 36. 27. That he'll betrothed them to himself for ever etc. Hose, 2. 19. 20. That the Mountains should sooner depart,
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the Jewes Literall are but a Type of the Jewes Mysticall, and the promises, which were made to them in the Letter, according to their more Spirituall and high meaning belong to the True Israel of God.
the Jews Literal Are but a Type of the Jews Mystical, and the promises, which were made to them in the letter, according to their more Spiritual and high meaning belong to the True Israel of God.
And we have the very same things promised in the New Testament, though in other Terms, that God will Build his Church so on a Rock that Hells Gates, with all the power and policy of Hell, cannot prevail against it. Mat. 16. 18. And that the Spirit, which God gives his People, shall abide with them for ever;
And we have the very same things promised in the New Testament, though in other Terms, that God will Built his Church so on a Rock that Hells Gates, with all the power and policy of Hell, cannot prevail against it. Mathew 16. 18. And that the Spirit, which God gives his People, shall abide with them for ever;
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and though Sin do's no die forthwith in them, no more than Christ dies immediately after he was Nailed on the Cross yet they continue dying by degrees,
and though since do's not die forthwith in them, no more than christ die immediately After he was Nailed on the Cross yet they continue dying by Degrees,
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as Christ did, untill they be quite dead, and they are Baptized into his Resurrection, so as to be Raised to a new Life which shall no more die than Christ did, after he was once Raised.
as christ did, until they be quite dead, and they Are Baptised into his Resurrection, so as to be Raised to a new Life which shall no more die than christ did, After he was once Raised.
and to day, and for ever. Heb. 13, 8. He is a sure Foundation. Isa. 28. 16. 2ly. The union between the Soul and Christ the Foundation cannot be dissolved.
and to day, and for ever. Hebrew 13, 8. He is a sure Foundation. Isaiah 28. 16. 2ly. The Union between the Soul and christ the Foundation cannot be dissolved.
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Thus a Weather-Cock is very mutable of it self, but if there be a Wind, that Blows on it continually, that keeps continually in the some Quarter, the Weather-Cock it selfe will keep Immoveable;
Thus a Weather-Cock is very mutable of it self, but if there be a Wind, that Blows on it continually, that keeps continually in the Some Quarter, the Weather-Cock it self will keep Immoveable;
I will Strengthen thee, I will help thee, I will uphold thee with the Right hand of my Righteousness, Esa. 41. 10. He is concerned, as he consults his own Honour, which is Engaged to bring those into Canaan, whom he has brought out of Egypt, and Suffer not them to perish in the Wilderness:
I will Strengthen thee, I will help thee, I will uphold thee with the Right hand of my Righteousness, Isaiah 41. 10. He is concerned, as he consults his own Honour, which is Engaged to bring those into Canaan, whom he has brought out of Egypt, and Suffer not them to perish in the Wilderness:
He is Enabled by his unsearchable Wisdom, his Irresistible power, and his being every where present, and continuing to Eternity, so that in no time or place can there any Temptation befall his People, which he is not acquainted with,
He is Enabled by his unsearchable Wisdom, his Irresistible power, and his being every where present, and Continuing to Eternity, so that in no time or place can there any Temptation befall his People, which he is not acquainted with,
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as St. Paul, 1. Cor. 9. 27. Lest by any means, when I have Preached to others, I my self should be a Gastaway, Phil. 3. 11. If by any 〈 … 〉 might attain to the Resurrection of the Dead
as Saint Paul, 1. Cor. 9. 27. Lest by any means, when I have Preached to Others, I my self should be a Gastaway, Philip 3. 11. If by any 〈 … 〉 might attain to the Resurrection of the Dead
yet those who lye under much darkness (As even these, who are called into the Marvellous light of God, during the Disadvantages of this life do) may question it.
yet those who lie under much darkness (As even these, who Are called into the Marvellous Light of God, during the Disadvantages of this life do) may question it.
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But I rather say, St. Paul there does not declare, that he doubts lest he should become a Reprobate, or lest he should come short of that eminent Grace, which he Expresses by the Periphrasis of the Resurrection of the Dead; but he declares, that if he did not use due means to avoid being a Reprobate, and to attain the Resurrection of the dead, he might be a Reprobate and miss that Resurrection; and therefore he could not but best•r himself in the use of means, that he might avoid this danger.
But I rather say, Saint Paul there does not declare, that he doubts lest he should become a Reprobate, or lest he should come short of that eminent Grace, which he Expresses by the Periphrasis of the Resurrection of the Dead; but he declares, that if he did not use due means to avoid being a Reprobate, and to attain the Resurrection of the dead, he might be a Reprobate and miss that Resurrection; and Therefore he could not but best•r himself in the use of means, that he might avoid this danger.
He who says, he puts on hard, lest he should not get to his journeys end that night, does not declare, that he doubts he shall not get to his journeys end,
He who Says, he puts on hard, lest he should not get to his journeys end that night, does not declare, that he doubts he shall not get to his journeys end,
Rom. 11. 20. Let him, that thinketh he standeth, take heed least he fall. 1. Cor. 10. 12. Ans. 1. Though there be no falling from Saving Grace, yet there may be from Common Grace. He that has the Talent and improves it not, may lose it.
Rom. 11. 20. Let him, that Thinketh he Stands, take heed lest he fallen. 1. Cor. 10. 12. Ans. 1. Though there be no falling from Saving Grace, yet there may be from Common Grace. He that has the Talon and improves it not, may loose it.
And it is a Disadvantage to lose it (Tho' of it self it is not Sufficient to Salvation) both because those, who have common grace are nearer to Salvation than those, who have it not,
And it is a Disadvantage to loose it (Though of it self it is not Sufficient to Salvation) both Because those, who have Common grace Are nearer to Salvation than those, who have it not,
and also because, if they should miss of Salvation, they are however even by Common Grace restrained from many sins, which otherwise they would run into,
and also Because, if they should miss of Salvation, they Are however even by Common Grace restrained from many Sins, which otherwise they would run into,
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Seing therefore, many of those the Apostle wrote to, were such as had but a common work of Grace upon them, (as the Generality of the Visible Church ordinarily have no more) such cautions as these might be of use to them.
Sing Therefore, many of those the Apostle wrote to, were such as had but a Common work of Grace upon them, (as the Generality of the Visible Church ordinarily have no more) such cautions as these might be of use to them.
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Obj. 3. But does not this open a door to all Licentiousness, to tell men that they cannot fall away from Christ? May they not then say we may do as we list?
Object 3. But does not this open a door to all Licentiousness, to tell men that they cannot fallen away from christ? May they not then say we may do as we list?
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2ly. Those know well that what mainly secures them against this great danger of falling away, is that Principle of fear, which God has Implanted in them,
2ly. Those know well that what mainly secures them against this great danger of falling away, is that Principle of Fear, which God has Implanted in them,
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What reason then have those, who are advanced thus high, to give thanks to their Good God for what he has already done for them and further intends them? What need they care,
What reason then have those, who Are advanced thus high, to give thanks to their Good God for what he has already done for them and further intends them? What need they care,
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though they want many of the Conveniences of the world which others have, when they have that, which is Incomparably of Greater worth, which the Generality of the World are without?
though they want many of the Conveniences of the world which Others have, when they have that, which is Incomparably of Greater worth, which the Generality of the World Are without?
1. Pet. 1. 23. Indeed Common Grace is better than no Grace, as it is a step nearer Saving Grace, and as it Restrains from such Extravagances as would increase our Misery in Hell, but it is not to be Rested in,
1. Pet. 1. 23. Indeed Common Grace is better than no Grace, as it is a step nearer Saving Grace, and as it Restrains from such Extravagances as would increase our Misery in Hell, but it is not to be Rested in,
St. Mat. 7. 26. 27. And every one that heareth these sayings of mine, and doth them not, shall be Likened unto a Foolish man, which Built his house upon the Sand:
Saint Mathew 7. 26. 27. And every one that hears these sayings of mine, and does them not, shall be Likened unto a Foolish man, which Built his house upon the Sand:
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OUR Saviour having shewn his hearers in the first part of the Parable, what it is to Build wisely, shews them now in the Second Part, what it is to Build Foolishly:
OUR Saviour having shown his hearers in the First part of the Parable, what it is to Built wisely, shows them now in the Second Part, what it is to Built Foolishly:
1st. His Practice, he does something, he willingly Embraces the Easier part of Religion, he hears: Be the Doctrine never so pure, Spirituall and Practicall;
1st. His Practice, he does something, he willingly Embraces the Easier part of Religion, he hears: Be the Doctrine never so pure, Spiritual and Practical;
2ly. His Character, he is a Fool: It may be he conceits himself Wise, in that he uses prudence to distinguish between the Different parts of Religion, culling out the easy part and Leaving the Difficult, Closing with the creditable and profitable part,
2ly. His Character, he is a Fool: It may be he conceits himself Wise, in that he uses prudence to distinguish between the Different parts of Religion, culling out the easy part and Leaving the Difficult, Closing with the creditable and profitable part,
Now the Sand, being only an heap of little Particles altogether incoherent one with another, Easily admits into it self Water from the Flouds of the Sea or River adjacent, which frequently overflow it from above,
Now the Sand, being only an heap of little Particles altogether incoherent one with Another, Easily admits into it self Water from the Floods of the Sea or River adjacent, which frequently overflow it from above,
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and Water from the Quick Springs, which arise from Beneath and Easily insinuate into it, whereby it must needs be Exceedingly weakened, and so Rendred unfit to support firmly any mighty Superstructure, at lest for any Considerable Time.
and Water from the Quick Springs, which arise from Beneath and Easily insinuate into it, whereby it must needs be Exceedingly weakened, and so Rendered unfit to support firmly any mighty Superstructure, At lest for any Considerable Time.
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2ly. The Tryal of the Building. Even this is set upon by Showers, Flouds, and Winds on every side, it standing somewhat higher than that Earth which is round about it,
2ly. The Trial of the Building. Even this is Set upon by Showers, Floods, and Winds on every side, it standing somewhat higher than that Earth which is round about it,
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And some in Jeremiah's time, that went somewhat beyond these, who not only came to hear that Prophet and professed that they desired to hear him, that they might know, what they ought to do,
And Some in Jeremiah's time, that went somewhat beyond these, who not only Come to hear that Prophet and professed that they desired to hear him, that they might know, what they ought to do,
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we read of Thousands who Flocked after him, five Thousand at one Time St. Mat. 14. 21. Four Thousand at another besides Women and Children. S. Mat. 15. 38. Whom it is probable he taught as well as fed;
we read of Thousands who Flocked After him, five Thousand At one Time Saint Mathew 14. 21. Four Thousand At Another beside Women and Children. S. Mathew 15. 38. Whom it is probable he taught as well as fed;
as many of his Servants have Experienced the like from their hearers, witness S. Stephen. Acts 7. 57. and S. Paul. Acts. 22. 12. It was not an Impertinent caution which St. James gave, Jam. 1. 22. Be ye Doers of the Word,
as many of his Servants have Experienced the like from their hearers, witness S. Stephen. Acts 7. 57. and S. Paul. Acts. 22. 12. It was not an Impertinent caution which Saint James gave, Jam. 1. 22. Be you Doers of the Word,
Others come for their credits sake, that they may not be looked on among sober People as such as are wholly void of all sense of Religion; such as have neither Reverence to God, nor care of their own Souls; such as believe Heaven and Hell to be meerly the Dreams of Melancholique Fools, which please themselves with their own dotings,
Others come for their credits sake, that they may not be looked on among Sobrium People as such as Are wholly void of all sense of Religion; such as have neither reverence to God, nor care of their own Souls; such as believe Heaven and Hell to be merely the Dreams of Melancholic Fools, which please themselves with their own dotings,
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Others come to save themselves from the Lash of the Law, which Requires Peoples attending, where they may hear, under several Penalties. And it may be it would be better for some Souls, if these Penalties were more strictly Exacted;
Others come to save themselves from the Lash of the Law, which Requires Peoples attending, where they may hear, under several Penalties. And it may be it would be better for Some Souls, if these Penalties were more strictly Exacted;
yet however for Love of their Purses. Others come to quiet their Consciences: there is in most People an Inward Sense of a Deity, which they cannot shake off without offering extreme Violence to the Faculties of their Souls: this restlesly puts them upo• doing something, which may be pleasing to th••• God, in whose hands themselves, their Comfort and their Hopes are.
yet however for Love of their Purses. Others come to quiet their Consciences: there is in most People an Inward Sense of a Deity, which they cannot shake off without offering extreme Violence to the Faculties of their Souls: this restlessly puts them upo• doing something, which may be pleasing to th••• God, in whose hands themselves, their Comfort and their Hope's Are.
1st. Holiness and Righteousness in the Principles and Practices of them, which comprehend under them Faith, Love, Meekness, Lowlines• Patience, Resignedness &c. With the various Expressions of them.
1st. Holiness and Righteousness in the Principles and Practices of them, which comprehend under them Faith, Love, Meekness, Lowlines• Patience, Resignedness etc. With the various Expressions of them.
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2ly. Outward Means, which being diligently and Faithfully made use of might, through the Influences of the Good Spirit, bring unto these Gracious Principles and Practises.
2ly. Outward Means, which being diligently and Faithfully made use of might, through the Influences of the Good Spirit, bring unto these Gracious Principles and Practises.
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Now those, who have some Conscience, must have something to quiet it with, And those, who have but a little Conscience, can get it quieted with a small matter;
Now those, who have Some Conscience, must have something to quiet it with, And those, who have but a little Conscience, can get it quieted with a small matter;
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and not at all be touched with the sense of the Great Inducement, which is the Saving of the Soul? And sure if they had any regard to that, they could not satisfie themselves in Hearing without Doing.
and not At all be touched with the sense of the Great Inducement, which is the Saving of the Soul? And sure if they had any regard to that, they could not satisfy themselves in Hearing without Doing.
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no more than the Patient, who is grievously Troubled with a Vexations and Dangerous Malady, can rest meerly in hearing what the Physician talks to him, without using the Remedies which he prescribes. For alass!
no more than the Patient, who is grievously Troubled with a Vexations and Dangerous Malady, can rest merely in hearing what the physician talks to him, without using the Remedies which he prescribes. For alas!
What does it advantage a man to hear of the causes of his Malady, or the means of his Recovery, if notwithstanding all his hearing, he continue afflicted with it,
What does it advantage a man to hear of the Causes of his Malady, or the means of his Recovery, if notwithstanding all his hearing, he continue afflicted with it,
as he must do, untill he make use of what may help him? But yet it is too Ordinary with men to have little sense of the Poverty and Misery the Soul is in, little Apprehension of the Danger it is Exposed to;
as he must do, until he make use of what may help him? But yet it is too Ordinary with men to have little sense of the Poverty and Misery the Soul is in, little Apprehension of the Danger it is Exposed to;
they little feel, how much it is their Concernment to provide for their Souls and for Eternity, whatever become of this Body and its Temporall Life. Hence it is, that any thing sooner prevails with them to hear,
they little feel, how much it is their Concernment to provide for their Souls and for Eternity, whatever become of this Body and its Temporal Life. Hence it is, that any thing sooner prevails with them to hear,
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They know not, that their Souls need so much, to yield them full and Lasting Satisfaction, that which the enjoyment of the choicest Creature Comforts in the greatest fullness and Security can never Promise them.
They know not, that their Souls need so much, to yield them full and Lasting Satisfaction, that which the enjoyment of the Choicest Creature Comforts in the greatest fullness and Security can never Promise them.
or else it is Impossible they should be happy unto Eternity. There can in no wise be any true Peace, any true Joy, where Pride and Covetousness, Envy, Wrath and Malice, Love of fleshly ease and Pleasure,
or Else it is Impossible they should be happy unto Eternity. There can in no wise be any true Peace, any true Joy, where Pride and Covetousness, Envy, Wrath and Malice, Love of fleshly ease and Pleasure,
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They know not, what great Temptations they lie open to on every hand, from without, from within, from the World, from Satan to draw them to Sin, to withdraw them from Duty, to detain them in those Lusts and Pleasures, which they have once given way unto.
They know not, what great Temptations they lie open to on every hand, from without, from within, from the World, from Satan to draw them to since, to withdraw them from Duty, to detain them in those Lustiest and Pleasures, which they have once given Way unto.
Those he Quickens, those he strengthens, those he Excites, he Assists and Directs. He never fails to do for those, who do the utmost they can for themselves;
Those he Quickens, those he strengthens, those he Excites, he Assists and Directs. He never fails to do for those, who do the utmost they can for themselves;
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Who have such an earnest desire to be delivered from the Power of their Lusts, to be Reclaimed from the Evill of their Ways, that they Readily make use of whatever means may help them herein.
Who have such an earnest desire to be Delivered from the Power of their Lustiest, to be Reclaimed from the Evil of their Ways, that they Readily make use of whatever means may help them herein.
But as for the Pulling down the Calves at Dan and Bethel, in this he musts needs pardon him, he cannot do it without Shaking the very Foundations of his Kingdome, 2. Kings 10. 29. Johanan and Jezaniah, the Captains and the People are Gods very humble Servants, they are willing and ready to do whatever he bids them;
But as for the Pulling down the Calves At Dan and Bethel, in this he musts needs pardon him, he cannot do it without Shaking the very Foundations of his Kingdom, 2. Kings 10. 29. Johanan and Jezaniah, the Captains and the People Are God's very humble Servants, they Are willing and ready to do whatever he bids them;
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but if God will need cross them, and when they have a mind to go into Egypt, charge them to stay in Judea, he must excuse them, it is but reason they should serve themselves in the first Place.
but if God will need cross them, and when they have a mind to go into Egypt, charge them to stay in Judea, he must excuse them, it is but reason they should serve themselves in the First Place.
he will Countenance good People and good Ministers, such as John, he will Check those who would Suppress and destroy them, such as the Scribes and Pharisees St. Mark 6. 20. If John will but connive at one or two things in Herod, Herod and he will never fall out;
he will Countenance good People and good Ministers, such as John, he will Check those who would Suppress and destroy them, such as the Scribes and Pharisees Saint Mark 6. 20. If John will but connive At one or two things in Herod, Herod and he will never fallen out;
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He cannot Brook to have Princes Pleasures intruded into and Medled with by such Sawcy Fellows as John; If Herod for John cannot quietly keep and enjoy his Herodias, John for Herod shall not long keep his head.
He cannot Brook to have Princes Pleasures intruded into and Meddled with by such Saucy Fellows as John; If Herod for John cannot quietly keep and enjoy his Herodias, John for Herod shall not long keep his head.
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2ly. They come not with a Settled Intention. There are few so bad, but they have now and then stirring in them some good desires, some good Intentions,
2ly. They come not with a Settled Intention. There Are few so bad, but they have now and then stirring in them Some good Desires, Some good Intentions,
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yea, some such Intentions as are Heightened into Resolutions: for there are none, if they be not quite left by God, whom the Spirit of God, is not now and then dealing with to Engage them for Heaven and Holiness: But all these good thoughts, desires and Intentions are but As a Morning Cloud, and as the Early Dew they go away.
yea, Some such Intentions as Are Heightened into Resolutions: for there Are none, if they be not quite left by God, whom the Spirit of God, is not now and then dealing with to Engage them for Heaven and Holiness: But all these good thoughts, Desires and Intentions Are but As a Morning Cloud, and as the Early Due they go away.
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1st. They are incited in an Heart, where there is nothing Suitable to them, as heat in Water, whose Nature is quite contrary to this Quality, for let Water be made never so hot,
1st. They Are incited in an Heart, where there is nothing Suitable to them, as heat in Water, whose Nature is quite contrary to this Quality, for let Water be made never so hight,
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2ly. They are assaulted by severall Temptations from the World and Satan. The Businesses of the World so throng men, that they have little Leisure to Prosecute whatever Intentions they have, which may advantage them for Heaven. The cares of the World do so fill the Heads of many, that they have little Room for any Serious Thoughts, they quite forget all their Good Intentions. The Pleasures of the World and the Flesh do so possess mens Hearts, and take up their Time, that they have neither Leisure nor Will for those things which in their good moods, they once intended.
2ly. They Are assaulted by several Temptations from the World and Satan. The Businesses of the World so throng men, that they have little Leisure to Prosecute whatever Intentions they have, which may advantage them for Heaven. The Cares of the World do so fill the Heads of many, that they have little Room for any Serious Thoughts, they quite forget all their Good Intentions. The Pleasures of the World and the Flesh do so possess men's Hearts, and take up their Time, that they have neither Leisure nor Will for those things which in their good moods, they once intended.
Satan by his Suggestions either directly opposes the Prosecuting of good Intentions, representing to men the great Inconveniences, which those Courses threaten, that they may prejudice us in our Bodies, Estates, Credit, Liberty, and Relations;
Satan by his Suggestions either directly opposes the Prosecuting of good Intentions, representing to men the great Inconveniences, which those Courses threaten, that they may prejudice us in our Bodies, Estates, Credit, Liberty, and Relations;
and that we may let this alone till Another time, when we shall have more Leisure and fairer Opportunities. Thus Felix thought of hearing S. Paul further,
and that we may let this alone till another time, when we shall have more Leisure and Fairer Opportunities. Thus Felix Thought of hearing S. Paul further,
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but he would put it off to a more Convenient season. Acts. 24. 25. Satan knows that if he 〈 … 〉 delay the Execution of Good Intentions he presents them,
but he would put it off to a more Convenient season. Acts. 24. 25. Satan knows that if he 〈 … 〉 Delay the Execution of Good Intentions he presents them,
For let them Hear never so much, and •gain thereby a great deal of Knowledge, if they do not reduce their Knowledge into Practise, and do as they Hear, they are never the nearer.
For let them Hear never so much, and •gain thereby a great deal of Knowledge, if they do not reduce their Knowledge into Practise, and do as they Hear, they Are never the nearer.
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To what Purpose doth a man know, what will cure his Disease, and what will heal his Wound, if he never 〈 ◊ 〉 out to pr•cur• the Medicine, if he never care to 〈 ◊ 〉 and applie it,
To what Purpose does a man know, what will cure his Disease, and what will heal his Wound, if he never 〈 ◊ 〉 out to pr•cur• the Medicine, if he never care to 〈 ◊ 〉 and apply it,
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but suffer the Disease to 〈 ◊ 〉 and the Wound to Corrupt, untill they have killed him To what Purpose is it for a man to know the ready and certain way of the Place, where he may get all his Necessities supplied, 〈 ◊ 〉 wh•n he knows the Way, he never offers to take it,
but suffer the Disease to 〈 ◊ 〉 and the Wound to Corrupt, until they have killed him To what Purpose is it for a man to know the ready and certain Way of the Place, where he may get all his Necessities supplied, 〈 ◊ 〉 wh•n he knows the Way, he never offers to take it,
but rests where he is till he Perish through Hunger, Thirst and •••••ness? 2ly. In that they please themselves, in that which will certainly pr•j•d•ce them.
but rests where he is till he Perish through Hunger, Thirst and •••••ness? 2ly. In that they please themselves, in that which will Certainly pr•j•d•ce them.
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The more Will there is in any Sin, the more Wickedness also, and the more Knowledge there is, the more Will. And their Judgment becomes of more Grievous, like that of the Servant, which know his Lords will,
The more Will there is in any since, the more Wickedness also, and the more Knowledge there is, the more Will. And their Judgement becomes of more Grievous, like that of the Servant, which know his lords will,
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and prepared not himself, neither did according to his will, and therefore was adjudged to be Beaten with many Stripes. S. Luke. 12. 47. God is more highly provoked by those, who presume to do what they know is contrary to his Will, and therefore he will more severely Punish them.
and prepared not himself, neither did according to his will, and Therefore was adjudged to be Beaten with many Stripes. S. Lycia. 12. 47. God is more highly provoked by those, who presume to do what they know is contrary to his Will, and Therefore he will more severely punish them.
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And it adds to the Wright of their Judgement, when our Conscience has greater Reason than Ordinary to upbraid us for bringing our selves Voluntarly under it, in that we were told the way to Escape it,
And it adds to the Wright of their Judgement, when our Conscience has greater Reason than Ordinary to upbraid us for bringing our selves Voluntarily under it, in that we were told the Way to Escape it,
If any shall say, that if Ignorance somewhat Extenuate the Sin and alleviate the Judgement, it will be the wisest course to live in Ignorance, and to shun Knowledge.
If any shall say, that if Ignorance somewhat Extenuate the since and alleviate the Judgement, it will be the Wisest course to live in Ignorance, and to shun Knowledge.
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When men are desirous to know, what they should do and omit, and are Willing to do their Duty according to their Knowledge, and Neglect no means, which God Vouchsafes them, whereby their Knowledge may be increased.
When men Are desirous to know, what they should do and omit, and Are Willing to do their Duty according to their Knowledge, and Neglect no means, which God Vouchsafes them, whereby their Knowledge may be increased.
In this case, if they do what ought not to be done, or Neglect what ought not to be Neglected, God imputes it to their Ignorance, and not to themselves, and he accounts this Ignorance their Unhappiness, rather than their Sin. He deals with them,
In this case, if they do what ought not to be done, or Neglect what ought not to be Neglected, God imputes it to their Ignorance, and not to themselves, and he accounts this Ignorance their Unhappiness, rather than their Sin. He deals with them,
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But if men, being desirous to Sin without any Check of Conscience, do therefore shun to know their Duty, when they have means of Knowledge, that they may go on in their Sinfull Omissions and Commissions without regret or Reluctancy, their Ignorance of their Duty doth but make their Sin the more heinous.
But if men, being desirous to since without any Check of Conscience, do Therefore shun to know their Duty, when they have means of Knowledge, that they may go on in their Sinful Omissions and Commissions without regret or Reluctancy, their Ignorance of their Duty does but make their since the more heinous.
therefore their Ignorance cannot Excuse that Sin, which it has no Influence upon. Besides, if their being Ignorant of their Duty were the Cause of their Transgressing it,
Therefore their Ignorance cannot Excuse that since, which it has no Influence upon. Beside, if their being Ignorant of their Duty were the Cause of their Transgressing it,
lest they should by them come to know their Duty, they can in no wise be Excused by their Ignorance. Their Ignorance in this case is not a bare Circumstance of another Sin, but a distinct Sin in it self, in that it is a Voluntary thing in them and their own Choice: Yea, 'tis an heinous Sin too, in that the End it is designed for, is that we may commit All Wickedness with more Greediness.
lest they should by them come to know their Duty, they can in no wise be Excused by their Ignorance. Their Ignorance in this case is not a bore Circumstance of Another since, but a distinct since in it self, in that it is a Voluntary thing in them and their own Choice: Yea, it's an heinous since too, in that the End it is designed for, is that we may commit All Wickedness with more Greediness.
but he that can see well enough, and yet shuts his Eyes on purpose, that he may pretend this as an Excuse for his doing a Mischief, he is the more Severely censured and the more Grievously Punished for it.
but he that can see well enough, and yet shuts his Eyes on purpose, that he may pretend this as an Excuse for his doing a Mischief, he is the more Severely censured and the more Grievously Punished for it.
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as to bring forth no Fruit, when they have such advantage by Hearing, to make them Fruitfull. Hereby they are instructed what to do, they learn what God does Counsell and command them to do.
as to bring forth no Fruit, when they have such advantage by Hearing, to make them Fruitful. Hereby they Are instructed what to do, they Learn what God does Counsel and command them to do.
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how to get those Helps, which may incline and Enable them for their Duty, the Quickning and strengthening Vertue of the Spirit. Hereby they are 〈 ◊ 〉 to set about their Duty, notwithstanding the Difficulties of it, and the Disadvantag•• by it.
how to get those Helps, which may incline and Enable them for their Duty, the Quickening and strengthening Virtue of the Spirit. Hereby they Are 〈 ◊ 〉 to Set about their Duty, notwithstanding the Difficulties of it, and the Disadvantag•• by it.
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Now when men have such Instructions, such Convictions, such Directions, such Encouragements to set about Doing, it is a sign of great Naughtiness in their Hearts, when nothing will make them do their Duty, neither Respect to God, nor to Themselves and their own good.
Now when men have such Instructions, such Convictions, such Directions, such Encouragements to Set about Doing, it is a Signen of great Naughtiness in their Hearts, when nothing will make them do their Duty, neither Respect to God, nor to Themselves and their own good.
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Use. 3. This shows the great Necess••y of getting the Heart throughly 〈 ◊ 〉, getting the Law writ in the Heart, getting the Spirit of Life, which is in Christ, and Improving those Promises, whereby God 〈 ◊ 〉 Encourage us to expect these great things from him.
Use. 3. This shows the great Necess••y of getting the Heart thoroughly 〈 ◊ 〉, getting the Law writ in the Heart, getting the Spirit of Life, which is in christ, and Improving those Promises, whereby God 〈 ◊ 〉 Encourage us to expect these great things from him.
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When God has Created us in Christ Jesus unto good works, we shall Walk in them. Ephes. 2. 10. If God Sanctifie us throughout in Spirit, Soul and Body, we shall be preserved 〈 ◊ 〉 unto the S•cond coming of our Lord Jesus Christ. 1. Thes 5. 23. Use 4. This shows, how Unreasonable it is to blame Ministers always 〈 ◊ 〉 the Unfruitfulness of their Auditors and to Reproch them with the Sins of their Heavens. It is Possible, be their Preaching never so Powerfull, their Lives never so 〈 ◊ 〉, they may little prevail with their Authors to bring them unto good.
When God has Created us in christ jesus unto good works, we shall Walk in them. Ephesians 2. 10. If God Sanctify us throughout in Spirit, Soul and Body, we shall be preserved 〈 ◊ 〉 unto the S•cond coming of our Lord jesus christ. 1. These 5. 23. Use 4. This shows, how Unreasonable it is to blame Ministers always 〈 ◊ 〉 the Unfruitfulness of their Auditors and to Reproach them with the Sins of their Heavens. It is Possible, be their Preaching never so Powerful, their Lives never so 〈 ◊ 〉, they may little prevail with their Authors to bring them unto good.
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as never can be Expected from any meer man, how much more may they hear what is delivered by others, without Profiting by it? Take the most Eminent Preacher, that ever Taught, and let him be the most Unblameable Liver that ever Lived, yet this may be Retorted upon him.
as never can be Expected from any mere man, how much more may they hear what is Delivered by Others, without Profiting by it? Take the most Eminent Preacher, that ever Taught, and let him be the most Unblameable Liver that ever Lived, yet this may be Retorted upon him.
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St. Mat. 7. 26. 27. And every one, that Heareth these Sayings of mine, and doth them not, shall be likened unto a Foolish man, which built his House upon the Sand:
Saint Mathew 7. 26. 27. And every one, that Hears these Sayings of mine, and does them not, shall be likened unto a Foolish man, which built his House upon the Sand:
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I Have shewed you, what is the Practice of some Professors of Religion, they are ready enough to hear, but Backward to do what they hear. Now follows the Character, which they meet with,
I Have showed you, what is the Practice of Some Professors of Religion, they Are ready enough to hear, but Backward to do what they hear. Now follows the Character, which they meet with,
as to be greatly Prejudiced; when they are Disappointed in their hopes of finding rest, warmth, plenty and security in the house they have been so long about;
as to be greatly Prejudiced; when they Are Disappointed in their hope's of finding rest, warmth, plenty and security in the house they have been so long about;
For, 1st. They Propose the same Ends to themselves that Builders do. They aim at living more Comfortably and Commodiously than they do for the Present:
For, 1st. They Propose the same Ends to themselves that Builders do. They aim At living more Comfortably and Commodiously than they do for the Present:
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2ly. They do something in Religion in order to the 〈 ◊ 〉 those Ends. They will hear, be the 〈 ◊ 〉 never so pure, the Counsell never so Wholesome, the Precepts never so strict, the Promises never so high and Spiritual, the Threatnings never so dreadfull and Terrible; be the Teacher never so awfull & powerfull. Yea, they will do more than hear, they will Remember Something too;
2ly. They do something in Religion in order to the 〈 ◊ 〉 those Ends. They will hear, be the 〈 ◊ 〉 never so pure, the Counsel never so Wholesome, the Precepts never so strict, the Promises never so high and Spiritual, the Threatenings never so dreadful and Terrible; be the Teacher never so awful & powerful. Yea, they will do more than hear, they will remember Something too;
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at least, if there be any thing of Wit, of Reason, or of Scripture; if there be any thing to Inform the Judgement, to warm the Affections, or to Reform the Life. They will Repeat, also, they will tell others what they have heard and Observed, and Retain still in their Memories.
At least, if there be any thing of Wit, of Reason, or of Scripture; if there be any thing to Inform the Judgement, to warm the Affections, or to Reform the Life. They will Repeat, also, they will tell Others what they have herd and Observed, and Retain still in their Memories.
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Those who are Ignorant, admire them, as such as have attained a more then ordinary Stature in Religion: they see others wholly Neglect, if they do not greatly despise, whatever looks like Religion; and they observe in these, both as to their Carriages and dealings, something more of Civility and Honesty, than is every where easily to be met with,
Those who Are Ignorant, admire them, as such as have attained a more then ordinary Stature in Religion: they see Others wholly Neglect, if they do not greatly despise, whatever looks like Religion; and they observe in these, both as to their Carriages and dealings, something more of Civility and Honesty, than is every where Easily to be met with,
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and they are not aware that Naturall Conscience, Carnall prudence, and Worldly interest may make a fair outward Reformation, when the heart is stark naught.
and they Are not aware that Natural Conscience, Carnal prudence, and Worldly Interest may make a fair outward Reformation, when the heart is stark nought.
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Those who are knowing favour them, for they see them draw nearer to the power of Religion than other People commonly do, who altogether Neglect the Form; and they have so much Charity as to hope, that where there is so much shew without, there may be some Reality in the heart: However it is more pleasing to such as desire Gods Glory and the good of Souls, when men notwithstanding what can be said and alone, 〈 ◊ 〉 by wicked, to see them rather Modesty Wicked 〈 ◊ 〉 Impudently as those in Isai. 3. 9. Who declare their sin as Sodom, and hide it not.
Those who Are knowing favour them, for they see them draw nearer to the power of Religion than other People commonly do, who altogether Neglect the From; and they have so much Charity as to hope, that where there is so much show without, there may be Some Reality in the heart: However it is more pleasing to such as desire God's Glory and the good of Souls, when men notwithstanding what can be said and alone, 〈 ◊ 〉 by wicked, to see them rather Modesty Wicked 〈 ◊ 〉 Impudently as those in Isaiah 3. 9. Who declare their since as Sodom, and hide it not.
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and therefore so far as they can without Prejudice to themselves, they are willing to Further them, men expect the best Vsage from those, whom they have the highest Opinion of and therefore they will rather Chuse to deal with them than 〈 ◊ 〉 others upon their own Account. As to their Marriages, be they Men or Women, they are more likely to do well,
and Therefore so Far as they can without Prejudice to themselves, they Are willing to Further them, men expect the best Usage from those, whom they have the highest Opinion of and Therefore they will rather Choose to deal with them than 〈 ◊ 〉 Others upon their own Account. As to their Marriages, be they Men or Women, they Are more likely to do well,
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There is less Danger of their wasting their estates in Extravagancies. For a form of Religion, if it do no more, does however Restrain People from Drunkenness, Fornication, and Expensive Recreations.
There is less Danger of their wasting their estates in Extravagancies. For a from of Religion, if it do not more, does however Restrain People from drunkenness, Fornication, and Expensive Recreations.
And upon a Spirituall account, they are still more Eligible: there is Reason to hope there may be Grace, where there is this profession, and those who have Grace will be more Inclinable to Endeavour the good of their Souls, whom they come into so near Relation unto,
And upon a Spiritual account, they Are still more Eligible: there is Reason to hope there may be Grace, where there is this profession, and those who have Grace will be more Inclinable to Endeavour the good of their Souls, whom they come into so near Relation unto,
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if there be an using of the Externall means of Grace in Hearing, Reading, praying, &c. (as there will be, where there is any Profession ) honest hearts may get some good by this.
if there be an using of the External means of Grace in Hearing, Reading, praying, etc. (as there will be, where there is any Profession) honest hearts may get Some good by this.
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There are none who have any Seriousness in them, who are willing to dispose either of themselves or their Children to such as are wholly void of any shew of Religion, whom they can expect little Comfort with, little Advantage from in reference to Eternity.
There Are none who have any Seriousness in them, who Are willing to dispose either of themselves or their Children to such as Are wholly void of any show of Religion, whom they can expect little Comfort with, little Advantage from in Referente to Eternity.
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when they know they have not been Soberly and Religiously Educated. And how can any Expect to find them thus Educated, when he, on whom the main of their Education depends, do's not the least pretend to any Religion himself?
when they know they have not been Soberly and Religiously Educated. And how can any Expect to find them thus Educated, when he, on whom the main of their Education depends, do's not the least pretend to any Religion himself?
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3ly. They somewhat Quiet their own Consciences. Conscience, if it be not quite Lulled asleep, will be putting people upon doing something, which may conduce towards the Salvation of their Souls; if nothing at all be done which has some Tendency to this, the Conscience will in no wise be quiet, unless it be asleep:
3ly. They somewhat Quiet their own Consciences. Conscience, if it be not quite Lulled asleep, will be putting people upon doing something, which may conduce towards the Salvation of their Souls; if nothing At all be done which has Some Tendency to this, the Conscience will in no wise be quiet, unless it be asleep:
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If something be done, though it be Insufficient, this may serve to quiet Conscience for a while, Especially when the man by his Business and Recreations sets himself,
If something be done, though it be Insufficient, this may serve to quiet Conscience for a while, Especially when the man by his Business and Recreations sets himself,
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as much as he can, to divert himself from all Conference with his Conscience. Now Men endowed with Reason are like Beasts in this, that they Commonly live by sense, and if they may have ease for the present, they care not what Extream misery they plunge themselves into afterwards.
as much as he can, to divert himself from all Conference with his Conscience. Now Men endowed with Reason Are like Beasts in this, that they Commonly live by sense, and if they may have ease for the present, they care not what Extreme misery they plunge themselves into afterwards.
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and they differ much from the generality of the World, who pretend to mind nothing but Earthly things, therefore they presume they shall be a Difference between them at the great day;
and they differ much from the generality of the World, who pretend to mind nothing but Earthly things, Therefore they presume they shall be a Difference between them At the great day;
Ʋse. Though by our Religion we may raise some Building for our selves, if it be not such a Building as will afford us Comfort in the Greatest distress, we can be in on this side the Grave, either during this Life or in Death, such as will do us good after this Life, assuring us of Heaven, and securing us against Hell, we have little reason to rest here.
Ʋse. Though by our Religion we may raise Some Building for our selves, if it be not such a Building as will afford us Comfort in the Greatest distress, we can be in on this side the Grave, either during this Life or in Death, such as will do us good After this Life, assuring us of Heaven, and securing us against Hell, we have little reason to rest Here.
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When men have either no Religion at all, or set nothing by their Religion, they are far more easily wrought upon, they are more ready to Consider truth,
When men have either no Religion At all, or Set nothing by their Religion, they Are Far more Easily wrought upon, they Are more ready to Consider truth,
and so stifly have opposed S. Paul, when he acquainted him with a better. Acts 19. 35. Doct. 2. They that only hear Christs sayings but do them not, do only Build on the Sand, that is, they Build without a Foundation, or on such a Foundation as will last but for a little while.
and so stiffly have opposed S. Paul, when he acquainted him with a better. Acts 19. 35. Doct. 2. They that only hear Christ sayings but do them not, do only Built on the Sand, that is, they Built without a Foundation, or on such a Foundation as will last but for a little while.
2ly. The Advantage they make by their Religion, as to their Trades or Marriages has no Foundation. All the ground there is for their being better Customed, and more Desired then others are, is their being supposed to be such as truly fear God, when they are far from that Fear.
2ly. The Advantage they make by their Religion, as to their Trades or Marriages has no Foundation. All the ground there is for their being better Customed, and more Desired then Others Are, is their being supposed to be such as truly Fear God, when they Are Far from that fear.
3ly. The Quiet they have in their Consciences, is without Foundation. It is only grounded on a Mistake, that their Hearts and Lives are far better then they are, that their Condition is a great deal safer then it really is.
3ly. The Quiet they have in their Consciences, is without Foundation. It is only grounded on a Mistake, that their Hearts and Lives Are Far better then they Are, that their Condition is a great deal safer then it really is.
4ly. The Hopes they have of Heaven and Happiness is without Foundation. If they have any Grounds for these, it is either because they suppose, that all who Profess Religion, shall go to Heaven, and if so,
4ly. The Hope's they have of Heaven and Happiness is without Foundation. If they have any Grounds for these, it is either Because they suppose, that all who Profess Religion, shall go to Heaven, and if so,
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Now thus it must needs be, because there are but two Foundations, on which to raise and continue any of these advantageous Buildings, and both these are wanting in Men, who Hear Christs sayings, but do them not. 1st. Read Goodness within.
Now thus it must needs be, Because there Are but two Foundations, on which to raise and continue any of these advantageous Buildings, and both these Are wanting in Men, who Hear Christ sayings, but do them not. 1st. Read goodness within.
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but never heeded. The main Drift of all Christs Discourses are to bring unto Regeneration, and this men will never be brought unto by a bare Hearing of Christs words. There must be a Vehement striving of a mans Spirit and a potent work of Gods spirit upon the Soul, before any can be brought to this.
but never heeded. The main Drift of all Christ Discourses Are to bring unto Regeneration, and this men will never be brought unto by a bore Hearing of Christ words. There must be a Vehement striving of a men Spirit and a potent work of God's Spirit upon the Soul, before any can be brought to this.
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if they be not hereby Excited unto the great Work of Believing, S. Joh. 6. 29. Which is a laying hold of Gods power, for the Cleansing of us throughly, there is nothing of Worth and Goodness, which may be a Foundation of outward Love, and Esteem or of Inward peace and hope. Good nature and good Parts, good Morall qualifications and a fair profession of Religion will not serve here. 2ly. Gods peculiar favour.
if they be not hereby Excited unto the great Work of Believing, S. John 6. 29. Which is a laying hold of God's power, for the Cleansing of us thoroughly, there is nothing of Worth and goodness, which may be a Foundation of outward Love, and Esteem or of Inward peace and hope. Good nature and good Parts, good Moral qualifications and a fair profession of Religion will not serve Here. 2ly. God's peculiar favour.
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when we stand in need, When a mans wayes please the Lord, he maketh even his Enemies to be at peace with him. Prov. 16. 7. It is he who speaketh True peace to the Soul, he Challenges this as his Prerogative Isai. 57. 19. I create the Fruit of the Lips, Peace, Peace to him that is far off,
when we stand in need, When a men ways please the Lord, he makes even his Enemies to be At peace with him. Curae 16. 7. It is he who speaks True peace to the Soul, he Challenges this as his Prerogative Isaiah 57. 19. I create the Fruit of the Lips, Peace, Peace to him that is Far off,
When he giveth quietness, who can make Trouble? Joh. 3. 29. It is he, who begets hope in his People, if any be Begotten again to a lively hope, it is by the God and Father of our Lord Jesus Christ.
When he gives quietness, who can make Trouble? John 3. 29. It is he, who begets hope in his People, if any be Begotten again to a lively hope, it is by the God and Father of our Lord jesus christ.
1 Pet. 1. 3. Blessed be the God and Father of our Lord Jesus Christ which according to his Abundant mercy hath Begotten us again to a lively hope, by the Resurrection of Jesus Christ.
1 Pet. 1. 3. Blessed be the God and Father of our Lord jesus christ which according to his Abundant mercy hath Begotten us again to a lively hope, by the Resurrection of jesus christ.
and utter his Voice from Jerusalem, the Heavens and Earth shall shake, but the Lord will be the hope of his People, we must not Expect then that any of these Advantages should last,
and utter his Voice from Jerusalem, the Heavens and Earth shall shake, but the Lord will be the hope of his People, we must not Expect then that any of these Advantages should last,
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Ʋse. Let men please themselves never so much in any Advantages, which they make of their Religion, beside the proper Advantages by it, which are the Renewing of the heart, the Reforming of the Life, the saving of the Soul, the being Vnited to Christ, Interested in him and Influenced by him;
Ʋse. Let men please themselves never so much in any Advantages, which they make of their Religion, beside the proper Advantages by it, which Are the Renewing of the heart, the Reforming of the Life, the Saving of the Soul, the being United to christ, Interested in him and Influenced by him;
the being usefull in their Places, Contented with their Conditions, Prepared for all the Changes of this Life, and the great Change at Death: If we be not by it brought to Love, Fear, and trust in God, more to make Conscience of all our Wayes, following whatever is Good, and Eschewing whatever is Evil, there is no Foundation laid in us for any durable Advantage by Religion.
the being useful in their Places, Contented with their Conditions, Prepared for all the Changes of this Life, and the great Change At Death: If we be not by it brought to Love, fear, and trust in God, more to make Conscience of all our Ways, following whatever is Good, and Eschewing whatever is Evil, there is no Foundation laid in us for any durable Advantage by Religion.
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They are the Concernments of our Souls, our better and our more lasting Part, what makes for the purity, Liberty Glory and felicity of our Souls, which are the Immediate Work-man-ship of God, the Great purchase of Christ Blood. They are our Concernments to Eternity, what may make for our Everlasting Peace Joy, and Glory;
They Are the Concernments of our Souls, our better and our more lasting Part, what makes for the purity, Liberty Glory and felicity of our Souls, which Are the Immediate Workmanship of God, the Great purchase of christ Blood. They Are our Concernments to Eternity, what may make for our Everlasting Peace Joy, and Glory;
Such slight work will nothing Advantage the Soul. For whatever Change is made in the Outward man by it, there is none at all made in the Inward, the Soul it self after all the Reformation, which a bare hearing makes, remains as poor, as polluted as ever.
Such slight work will nothing Advantage the Soul. For whatever Change is made in the Outward man by it, there is none At all made in the Inward, the Soul it self After all the Reformation, which a bore hearing makes, remains as poor, as polluted as ever.
The Soul is still at as great Enmity with the Holy God, at as great Distance from the Blessed God, in as little Peace with its self, in as great Slavery to its Lusts, as ever.
The Soul is still At as great Enmity with the Holy God, At as great Distance from the Blessed God, in as little Peace with its self, in as great Slavery to its Lustiest, as ever.
Those thoughts and that time, which is laid out about Hearing, if they had been wisely managed, might have brought us to the Obedience of Faith, whereby we might have come to be Redeemed from all Iniquity, to be Purifyed unto God a peculiar People, and got our Souls finally Saved: wheras now as we use them only to get a little Credit, and to make a little Worldly Advantage by a Profession, to put off the Rebukes of Conscience a while longer,
Those thoughts and that time, which is laid out about Hearing, if they had been wisely managed, might have brought us to the obedience of Faith, whereby we might have come to be Redeemed from all Iniquity, to be Purified unto God a peculiar People, and god our Souls finally Saved: whereas now as we use them only to get a little Credit, and to make a little Worldly Advantage by a Profession, to put off the Rebukes of Conscience a while longer,
and to delude our selves with a vain hope of Happiness, which, unless we be Changed greatly from what we were, we are like to be great Losers by, we lose God Christ, and Heaven, all these Vtterly and Everlastingly.
and to delude our selves with a vain hope of Happiness, which, unless we be Changed greatly from what we were, we Are like to be great Losers by, we loose God christ, and Heaven, all these Utterly and Everlastingly.
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For none are so great Fools as those, who Fool away their Souls, and fool themselves into Hell, in which there is no Comfort, out of which there is no Recovery. Whatever men think of us for the present, they will then know us to be Fools, when we have utterly lost our opportunity of being saved, and have Ruined our selves Irrecoverably.
For none Are so great Fools as those, who Fool away their Souls, and fool themselves into Hell, in which there is no Comfort, out of which there is no Recovery. Whatever men think of us for the present, they will then know us to be Fools, when we have utterly lost our opportunity of being saved, and have Ruined our selves Irrecoverably.
and we might as certainly have attained it as any, had we been but Faithfull to God and our own Souls; being finally concluded under that Misery, which we can neither bear nor escape.
and we might as Certainly have attained it as any, had we been but Faithful to God and our own Souls; being finally concluded under that Misery, which we can neither bear nor escape.
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Sometimes God suffers them to Fall during this Life. Thus it was with Judas, who betrayed his Master, withdrew himself from the Society of the Disciples, lost all the Reputation he had got by being an Apostle, was greatly disquieted in his own Conscience, and Killed himself;
Sometime God suffers them to Fallen during this Life. Thus it was with Judas, who betrayed his Master, withdrew himself from the Society of the Disciples, lost all the Reputation he had god by being an Apostle, was greatly disquieted in his own Conscience, and Killed himself;
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after he had done much, suffered something, gained some Repute among Good men, and probably had some measure of Peace in his Conscience, and some hope of Happiness after Death. Thus it was with Hymeneus, Alexander, and Philetus, who though they had professed the Faith, and used a Good Conscience in many things,
After he had done much, suffered something, gained Some Repute among Good men, and probably had Some measure of Peace in his Conscience, and Some hope of Happiness After Death. Thus it was with Hymenaeus, Alexander, and Philetus, who though they had professed the Faith, and used a Good Conscience in many things,
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and got some Name in the Church, yet afterwards fell off from all. 1. Tim. 1. 19. 20. 2. Tim. 2. 17. 18. Thus it was with those, who are Resembled to Stony and Thorny Ground: There is a hearing of the Word, and a receiving it with Joy, but no good comes of all, either through Tribulation and Persecution or through the Cares and Pleasures of the World.
and god Some Name in the Church, yet afterwards fell off from all. 1. Tim. 1. 19. 20. 2. Tim. 2. 17. 18. Thus it was with those, who Are Resembled to Stony and Thorny Ground: There is a hearing of the Word, and a receiving it with Joy, but no good comes of all, either through Tribulation and Persecution or through the Cares and Pleasures of the World.
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S. Mat. 12. 20. 21. 22. Thus it was with those in Heb. 6. Who went far, who had in their minds a Great Light, in their Hearts a Savoury Tast, who came under some Powerfull Work of God, who were endured with the Holy Ghost, and tasted Gods Word;
S. Mathew 12. 20. 21. 22. Thus it was with those in Hebrew 6. Who went Far, who had in their minds a Great Light, in their Hearts a Savoury Taste, who Come under Some Powerful Work of God, who were endured with the Holy Ghost, and tasted God's Word;
yet these are supposed to fall away v. 6. And those who were in some Measure Sanctified by the Holy Ghost, and had Received the spirit of Grace, even these come to tread under foot the Son of God, and to profane the Blood of the Covenant.
yet these Are supposed to fallen away v. 6. And those who were in Some Measure Sanctified by the Holy Ghost, and had Received the Spirit of Grace, even these come to tread under foot the Son of God, and to profane the Blood of the Covenant.
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Heb. 10. 29. Thus it was with those in 2. Pet. 2. 20. who had a common Knowledge of Christ, by which they were brought into the Way of Righteousness, and escaped the Pollutions and Entanglements of the World, and yet afterwards come to be Polluted,
Hebrew 10. 29. Thus it was with those in 2. Pet. 2. 20. who had a Common Knowledge of christ, by which they were brought into the Way of Righteousness, and escaped the Pollutions and Entanglements of the World, and yet afterwards come to be Polluted,
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all the gifts and graces, the good works, Credit and worldly Advantages, their Peace and hope then fail them, they see the ••nity of them all, they find no Comfort in them, no help by them.
all the Gifts and graces, the good works, Credit and worldly Advantages, their Peace and hope then fail them, they see the ••nity of them all, they find no Comfort in them, no help by them.
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Sometimes they are made to see all this, while they are in a Condition to declare it to the World, and all about them see, that they die Miserably, full of horrour and despair:
Sometime they Are made to see all this, while they Are in a Condition to declare it to the World, and all about them see, that they die Miserably, full of horror and despair:
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Those ghastly looks, and those frightfull Shrinks, which are to be discerned in some dying Persons, it is very probable, are not so much the result of Vehement Pains of Body, as of extream Anguish on their Spirit, when they are made indeed to see, whither they are going.
Those ghastly looks, and those frightful Shrinks, which Are to be discerned in Some dying Persons, it is very probable, Are not so much the result of Vehement Pains of Body, as of extreme Anguish on their Spirit, when they Are made indeed to see, whither they Are going.
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Sometimes their Peace and Hope continues untill the very last breath, and their Amazement must needs be very Horrible, when they feel themselves in Hell, before ever they thought of it.
Sometime their Peace and Hope continues until the very last breath, and their Amazement must needs be very Horrible, when they feel themselves in Hell, before ever they Thought of it.
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Even during this Life a man in the Gout, Stone or Cholick, may have such Vehement pains upon him, that it will be but poor Comfort to hear, that he has lived in good Credit, has scraped together much Wealth, or purchased many Friends.
Even during this Life a man in the Gout, Stone or Cholic, may have such Vehement pains upon him, that it will be but poor Comfort to hear, that he has lived in good Credit, has scraped together much Wealth, or purchased many Friends.
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Common Grace is but the working of Gods Spirit upon a man, to bring him to Saving Grace in the 〈 ◊ 〉, or else to keep him from doing that mischief in the World, which otherwise he would do:
Common Grace is but the working of God's Spirit upon a man, to bring him to Saving Grace in the 〈 ◊ 〉, or Else to keep him from doing that mischief in the World, which otherwise he would do:
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Gifts are but the Spirits working on a man, to Raise his Parts, that he may be more usefull to the Church: Now the Spirit makes to further use of a man,
Gifts Are but the Spirits working on a man, to Raise his Parts, that he may be more useful to the Church: Now the Spirit makes to further use of a man,
There is great Horrour, when all the false Peace and Hope is gone, there is then nothing but a fearfull Looking for of Judgement, and fiery Indignation. Heb. 10. 27.
There is great Horror, when all the false Peace and Hope is gone, there is then nothing but a fearful Looking for of Judgement, and fiery Indignation. Hebrew 10. 27.
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Use. 1. We should be greatly afraid, lest what we Build should fall also, and thereby we be put to great Shame to Build so Foolishly, when we should be Building for Eternity. Thereby we come to great loss, we lose our Souls, we undergo unspeakable, unconceivable Mischeif, which we can neither bear up under, nor run away from.
Use. 1. We should be greatly afraid, lest what we Built should fallen also, and thereby we be put to great Shame to Built so Foolishly, when we should be Building for Eternity. Thereby we come to great loss, we loose our Souls, we undergo unspeakable, unconceivable Mischief's, which we can neither bear up under, nor run away from.
The way to avoid this falling is, to make use of Common grace in order to the getting of Saving grace; to press through the Form of Religion to the power of it;
The Way to avoid this falling is, to make use of Common grace in order to the getting of Saving grace; to press through the From of Religion to the power of it;
The Duty Exhorted to is the Doing the utmost that in us lieth for the Finding of God. The Rules directing how to manage this Duty aright, prescribe, that this be set about
The Duty Exhorted to is the Doing the utmost that in us lies for the Finding of God. The Rules directing how to manage this Duty aright, prescribe, that this be Set about
1st. Diligently. Men ordinarily, when they find and feel great need of the Guidance and Assistance of some Person of eminent Prudence and Power, whom they have high hopes of, do not content themselves with Idle Wishes, neither do they lazily sit down, vainly Expecting that he should designedly come to them, or that they should Accidentally meet with him in good time.
1st. Diligently. Men ordinarily, when they find and feel great need of the Guidance and Assistance of Some Person of eminent Prudence and Power, whom they have high hope's of, do not content themselves with Idle Wishes, neither do they lazily fit down, vainly Expecting that he should designedly come to them, or that they should Accidentally meet with him in good time.
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2ly. Speedily. Men, if they know that one, whole help they greatly need, cannot be found at all times, let never so much Care and Diligence be used in seeking him, will not dare to put oft one moment their seeking and calling upon him;
2ly. Speedily. Men, if they know that one, Whole help they greatly need, cannot be found At all times, let never so much Care and Diligence be used in seeking him, will not Dare to put oft one moment their seeking and calling upon him;
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View the Words on the other side, and they seem to set forth to us an Exhortation to this Duty, with an 〈 ◊ 〉, Inducement, and Encouragement faithfully to set about it.
View the Words on the other side, and they seem to Set forth to us an Exhortation to this Duty, with an 〈 ◊ 〉, Inducement, and Encouragement faithfully to Set about it.
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Let a Business be of never so great Importance, men will but slackly apply themselves to 〈 … 〉 they either doubt of the 〈 … 〉 tho' it should be effected,
Let a Business be of never so great Importance, men will but slackly apply themselves to 〈 … 〉 they either doubt of the 〈 … 〉 though it should be effected,
1st. The Advantage, which will certainly accru•, •• God b• but once Found, he being THE LORD, he having not only a Right of Dominion over all Persons and affairs,
1st. The Advantage, which will Certainly accru•, •• God b• but once Found, he being THE LORD, he having not only a Right of Dominion over all Persons and affairs,
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or were he at such a vast Distance from us, that he could not be found without a very Tedious Inquisition, we might hereby somewhat excuse our sloth in neglecting to seek him.
or were he At such a vast Distance from us, that he could not be found without a very Tedious Inquisition, we might hereby somewhat excuse our sloth in neglecting to seek him.
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although the Apostle representeth this as the height of the Misery of an Unregenerate Person, that he is without God in the World. Ephes. 2. 12. The Foregoing Proposition implieth
although the Apostle Representeth this as the height of the Misery of an Unregenerate Person, that he is without God in the World. Ephesians 2. 12. The Foregoing Proposition Implies
1st. That men in their Naturall Condition, are so without God, as not to find him without seeking. They are at a Remote distance from God, not as to Place, that being utterly impossible, (for he who fills Heaven and Earth with his Immense Essence, cannot but be intimately present with every Soul ) but as to State. For the Bent of their Hearts being directly contrary to the Divine nature and Will, they are no more capable of admitting the gracious Influences of God,
1st. That men in their Natural Condition, Are so without God, as not to find him without seeking. They Are At a Remote distance from God, not as to Place, that being utterly impossible, (for he who fills Heaven and Earth with his Immense Essence, cannot but be intimately present with every Soul) but as to State. For the Bent of their Hearts being directly contrary to the Divine nature and Will, they Are no more capable of admitting the gracious Influences of God,
But this is not all the Wretchedness of an Unregenerate Condition, for men in that Estate are not only without God, who is the only Originall of their Life and Comforts, the only Foundation of their Hopes,
But this is not all the Wretchedness of an Unregenerate Condition, for men in that Estate Are not only without God, who is the only Original of their Life and Comforts, the only Foundation of their Hope's,
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And this is one of the Bitterest Fruits of the Originall Apostacy of our first Parents, which has been continued and increased by our Actuall Transgressions.
And this is one of the Bitterest Fruits of the Original Apostasy of our First Parents, which has been continued and increased by our Actual Transgressions.
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For the good and wise God, although his Supremacy be unquestionable, yet he Loves not to Act Arbitrarily, merely for the Ostentation of his Power, but he is induced to Act by the Consideration of some Holy, Righteous and good End, which he would Promote.
For the good and wise God, although his Supremacy be unquestionable, yet he Loves not to Act Arbitrarily, merely for the Ostentation of his Power, but he is induced to Act by the Consideration of Some Holy, Righteous and good End, which he would Promote.
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Now this End cannot refer to himself, for the infinite, ever Blessed, all sufficient God, the Lord of Heaven and Earth, is utterly uncapable of any Addition to himself:
Now this End cannot refer to himself, for the infinite, ever Blessed, all sufficient God, the Lord of Heaven and Earth, is utterly uncapable of any Addition to himself:
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but when once with the Prodigal he comes to himself, being awakened out of his pleasing Dream, by a sight of Sin, fear of Gods wrath, and the Law's curse;
but when once with the Prodigal he comes to himself, being awakened out of his pleasing Dream, by a sighed of since, Fear of God's wrath, and the Law's curse;
by a sense of Judgements, Especially such as Afflict the Body, or affright with black Apprehensions of Death, or deprive of those Lower Comforts, which are most set by,
by a sense of Judgments, Especially such as Afflict the Body, or affright with black Apprehensions of Death, or deprive of those Lower Comforts, which Are most Set by,
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Men will not be induced to seek God by the fairest Invitations, and the most earnest Entreaties, they must be in a manner compelled to seek God by strict Commands and severe Threatnings. God would spare those, did he not see, that there would be no seeking him without them;
Men will not be induced to seek God by the Fairest Invitations, and the most earnest Entreaties, they must be in a manner compelled to seek God by strict Commands and severe Threatenings. God would spare those, did he not see, that there would be no seeking him without them;
nay, Experience shews, that all these will scarce do, for men seldome seek God in good earnest, till the Incessant Judgements of God do as it were drive them out of their Sins, their Earthly Comforts and themselves unto God.
nay, Experience shows, that all these will scarce do, for men seldom seek God in good earnest, till the Incessant Judgments of God do as it were drive them out of their Sins, their Earthly Comforts and themselves unto God.
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Men are generally so averse from seeking God, that the Apostle observes out of Scripture, that there are none that seek after God, and he imputes it to this, that they understand not. Rom. 3. 11. Alass!
Men Are generally so averse from seeking God, that the Apostle observes out of Scripture, that there Are none that seek After God, and he imputes it to this, that they understand not. Rom. 3. 11. Alas!
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and that men are for the most part wholly intent upon the Pursuit of other things, he has Temptations to conceit, that surely God is not at all to be found, otherwise men would not be so desperately mad,
and that men Are for the most part wholly intent upon the Pursuit of other things, he has Temptations to conceit, that surely God is not At all to be found, otherwise men would not be so desperately mad,
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as never to concern themselves about seeking him, seing without him they cannot but be Utterly and Everlastingly undone without Remedy. But this strange Carelessness of God is rather the Result of their Senselessness of the need they stand in of God,
as never to concern themselves about seeking him, sing without him they cannot but be Utterly and Everlastingly undone without Remedy. But this strange Carelessness of God is rather the Result of their Senselessness of the need they stand in of God,
1st. It will certainly be ended at Death. Indeed there is a Presence of God, according to which he will be found after Death unsought for and undesired;
1st. It will Certainly be ended At Death. Indeed there is a Presence of God, according to which he will be found After Death unsought for and undesired;
It is this Presence, which kindles That fire, that shall never be Quenched, and which so affrights the greatest and stoutest, that they are not able to abide it,
It is this Presence, which kindles That fire, that shall never be Quenched, and which so affrights the greatest and Stoutest, that they Are not able to abide it,
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but Call to the Mountains and Rocks to fall on them, and hide them from it. Rev. 6 16. When the Soul is once separated from this Lumpish Body, which straitens its Capacities and dulls its senses,
but Call to the Mountains and Rocks to fallen on them, and hide them from it. Rev. 6 16. When the Soul is once separated from this Lumpish Body, which straitens its Capacities and dulls its Senses,
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and his presence they can in no wise possibly avoid, although by reason of the Contrariety, which is between Gods nature and theirs, it be extremely Tormenting to them,
and his presence they can in no wise possibly avoid, although by reason of the Contrariety, which is between God's nature and theirs, it be extremely Tormenting to them,
But as for the Amiable and Gracious Presence of God, that Presence, which the Soul needeth and desireth, with which it is so refreshed and ravished, this if it be not sought here, can never be found hereafter.
But as for the Amiable and Gracious Presence of God, that Presence, which the Soul needs and Desires, with which it is so refreshed and ravished, this if it be not sought Here, can never be found hereafter.
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Besides, if there could be any seeking God after death, there could be no finding him then, seing there is then a Vast Gulf fixt between God and Sinfull Souls.
Beside, if there could be any seeking God After death, there could be no finding him then, sing there is then a Vast Gulf fixed between God and Sinful Souls.
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S. Luke. 16. 26. The Romanists, who suppose a Purgatory after death, and a seeking and finding God out of Purgatory, only assign this Purgatory for those in the state of grace, who have been sincerely seeking God during this Life,
S. Lycia. 16. 26. The Romanists, who suppose a Purgatory After death, and a seeking and finding God out of Purgatory, only assign this Purgatory for those in the state of grace, who have been sincerely seeking God during this Life,
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Thus it was with Pharoah, whom God after the sixth Plague reserved alive, till he should have a more seasonable opportunity for the Glorifying of himself in his destruction.
Thus it was with Pharaoh, whom God After the sixth Plague reserved alive, till he should have a more seasonable opportunity for the Glorifying of himself in his destruction.
Thus it was also with Judas, of whom Christ gave this Character some time before his death, that he was a Devil. S. Joh. 6. 70. A Devil, not only for the Wickedness of his heart,
Thus it was also with Judas, of whom christ gave this Character Some time before his death, that he was a devil. S. John 6. 70. A devil, not only for the Wickedness of his heart,
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There are those who while alive, sin the Sin unto Death S. John. 5. 19. Opposing the Spirit of God so obstinately and contumaciously in its saving work, that at last it fully and finally Resolves to leave them to themselves to go on to their own Destruction.
There Are those who while alive, sin the since unto Death S. John. 5. 19. Opposing the Spirit of God so obstinately and contumaciously in its Saving work, that At last it Fully and finally Resolves to leave them to themselves to go on to their own Destruction.
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Isa. 65. 1. Nay, while he himself Seeks his Servants. Psal. 119. 176. And this is only so long as there is any Hopes, that a Sinner may be Reclaimed by any Methods of Grace, which Gods Wisdome and Justice will allow to be used towards him.
Isaiah 65. 1. Nay, while he himself Seeks his Servants. Psalm 119. 176. And this is only so long as there is any Hope's, that a Sinner may be Reclaimed by any Methods of Grace, which God's Wisdom and justice will allow to be used towards him.
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But if after a Tryall of all these, in spight of Instructions and Reproofs, of mercy and Judgement, of what God can do mediately by his Ministers and of what God thinks fit to do immediately by his Holy Spirit, the Sinner persist obstinately and Incorrigibly in neglecting and rejecting of God, God saith of him,
But if After a Trial of all these, in spite of Instructions and Reproofs, of mercy and Judgement, of what God can do mediately by his Ministers and of what God thinks fit to do immediately by his Holy Spirit, the Sinner persist obstinately and Incorrigibly in neglecting and rejecting of God, God Says of him,
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And let me tell you, this is one of the greatest Judgements a sinner is capable of on this side Hell, to be herein by God Iudicially condemned to his own sinfull choice.
And let me tell you, this is one of the greatest Judgments a sinner is capable of on this side Hell, to be herein by God Judicially condemned to his own sinful choice.
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This is the Generation of them, that seek him Psal. 24. 6. It need not be Explained, whom God speaks to Isa. 51. 1. Ye that seek the Lord, for it is to them, that follow after Righteousness.
This is the Generation of them, that seek him Psalm 24. 6. It need not be Explained, whom God speaks to Isaiah 51. 1. You that seek the Lord, for it is to them, that follow After Righteousness.
1st. Salvation from evil things, as lust, sin with all the Mischevous Consequences of it, Gods wrath, the Laws Curse, the Miseries of this life, the Terrours of Death,
1st. Salvation from evil things, as lust, sin with all the Mischievous Consequences of it, God's wrath, the Laws Curse, the Misery's of this life, the Terrors of Death,
unproportionable to a Soul, which is immense & Eternall Without God himself there cannot be that peace of God, which passeth all understanding, Phil. 4. 7. There will not be that Joy unspeakable and full of Glory, that Fullness of Joy, which only is in Gods presence. Psal. 16 11.
unproportionable to a Soul, which is immense & Eternal Without God himself there cannot be that peace of God, which passes all understanding, Philip 4. 7. There will not be that Joy unspeakable and full of Glory, that Fullness of Joy, which only is in God's presence. Psalm 16 11.
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1st. They sustain great loss, their Souls will be lost, the most noble and durable part of man, the immediate workmanship of Gods hands, the purchase of Christs Bloud, which is of more value then many worlds, will be utterly and Irrecoverably lost.
1st. They sustain great loss, their Souls will be lost, the most noble and durable part of man, the immediate workmanship of God's hands, the purchase of Christ Blood, which is of more valve then many world's, will be utterly and Irrecoverably lost.
There is no being in Heaven without God, who makes the main of Heaven, into which men enter not so much by changing their place, as by changing their state.
There is no being in Heaven without God, who makes the main of Heaven, into which men enter not so much by changing their place, as by changing their state.
5ly. Hell will be altogether unavoidable, the Horrours & torments whereof are unspeakable, unconceivable, and unsupportable, being to continue unto all Eternity, without Remission or Intermission.
5ly. Hell will be altogether unavoidable, the Horrors & torments whereof Are unspeakable, unconceivable, and unsupportable, being to continue unto all Eternity, without Remission or Intermission.
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For then it will be continually upbraiding it self with ••s sin, and folly, and its own desires will Torture it by their Eager and Impetuous Cravings, which are never like to meet with the least satisfaction.
For then it will be continually upbraiding it self with ••s since, and folly, and its own Desires will Torture it by their Eager and Impetuous Cravings, which Are never like to meet with the least satisfaction.
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Ʋse. 1. Expostulation. 1st. Why do we not what we may, and ought, yea, and must do unless we resolve to be extremely & endlessly miserable? What! have we found God already? It is well, if we have.
Ʋse. 1. Expostulation. 1st. Why do we not what we may, and ought, yea, and must do unless we resolve to be extremely & endlessly miserable? What! have we found God already? It is well, if we have.
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And it will be little Comfort to us, when we feel our selves miserable beyond all Expression for want of God, to say, we thought we might have found him without seeking. And what grounds have we for such Expectations? Did we ever know any that found God without seeking? Or do the Scriptures mention any way of finding God without seeking? Or have we heard from any, that are come to God, that they know any other way?
And it will be little Comfort to us, when we feel our selves miserable beyond all Expression for want of God, to say, we Thought we might have found him without seeking. And what grounds have we for such Expectations? Did we ever know any that found God without seeking? Or do the Scriptures mention any Way of finding God without seeking? Or have we herd from any, that Are come to God, that they know any other Way?
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and which 〈 … 〉 come to die, we shall all wish we 〈 … 〉 applyed our selves unto all 〈 … 〉 set about it forthwith or 〈 … 〉 severall Hazards, which few in their 〈 ◊ 〉 ••uld venture upon in matters of far less 〈 ◊ 〉.
and which 〈 … 〉 come to die, we shall all wish we 〈 … 〉 applied our selves unto all 〈 … 〉 Set about it forthwith or 〈 … 〉 several Hazards, which few in their 〈 ◊ 〉 ••uld venture upon in matters of Far less 〈 ◊ 〉.
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How if, though thou shouldest have never so much Leisure, yet thou hast no such Composure, as a 〈 ◊ 〉 of such weight, which will take up a mans whole thoughts, doth require? Is a man in due Temper of mind for seeking God, when he is fit for nothing else, his mind being inwardly Distracted with c•res about his Temporall concernes,
How if, though thou Shouldst have never so much Leisure, yet thou hast no such Composure, as a 〈 ◊ 〉 of such weight, which will take up a men Whole thoughts, does require? Is a man in due Temper of mind for seeking God, when he is fit for nothing Else, his mind being inwardly Distracted with c•res about his Temporal concerns,
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and feares of Death, and outwardly disturbed with the Lamentations, and discourses of these about him? How if thou shouldest want neither leisure, nor Bodily Health and strength, and yet want 〈 … 〉? Are not many in their life 〈 … 〉 very S••s? Are not some Distressed with 〈 ◊ 〉 or Melancholy? Some 〈 … 〉 with stupid lethargies, 〈 … 〉 Now are such as 〈 … 〉 my Tolerable Capacity for seeking God? What it thou shouldest w•nt a will to seek God, at that time, which thou proposest to thy self to do this in? If nothing else be a wanting, this will be enough to hinder thee from doing any thing to purpose herein.
and fears of Death, and outwardly disturbed with the Lamentations, and discourses of these about him? How if thou Shouldst want neither leisure, nor Bodily Health and strength, and yet want 〈 … 〉? are not many in their life 〈 … 〉 very S••s? are not Some Distressed with 〈 ◊ 〉 or Melancholy? some 〈 … 〉 with stupid Lethargies, 〈 … 〉 Now Are such as 〈 … 〉 my Tolerable Capacity for seeking God? What it thou Shouldst w•nt a will to seek God, At that time, which thou proposest to thy self to do this in? If nothing Else be a wanting, this will be enough to hinder thee from doing any thing to purpose herein.
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Now when thy will is already so averse from this necessary work, is it likely it should be more inclinable to seek God, when longer Custome in sin has further perverted it, worldly Affaires have more Entangled it, fleshly pleasures have more inveagled it, Satans Cunning and power has more inslaved it? How if thou neither wantest will, nor any of the forementioned Requisites for seeking God, and yet want power to do it to purpose? If God has given over seeking thee, thou canst not seek him. Once thou hadst Providences, and Ordinances, and mightest have had the Influences of Gods Spirit to excite thee to,
Now when thy will is already so averse from this necessary work, is it likely it should be more inclinable to seek God, when longer Custom in since has further perverted it, worldly Affairs have more Entangled it, fleshly pleasures have more inveigled it, Satan Cunning and power has more enslaved it? How if thou neither Wantest will, nor any of the forementioned Requisites for seeking God, and yet want power to do it to purpose? If God has given over seeking thee, thou Canst not seek him. Once thou Hadst Providences, and Ordinances, and Mightest have had the Influences of God's Spirit to excite thee to,
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and so in the mean time thou wilt be deprived of all those gifts, graces, and Comforts, wherewith God once found, would have enriched, adorned, and refreshed thee.
and so in the mean time thou wilt be deprived of all those Gifts, graces, and Comforts, wherewith God once found, would have enriched, adorned, and refreshed thee.
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Men often pretend, they will seek God, when they intend nothing less, but only use this pretence as a specious Excuse for their not seeking God for the present, thereby to stop the Clamour of their own Conscience, which,
Men often pretend, they will seek God, when they intend nothing less, but only use this pretence as a specious Excuse for their not seeking God for the present, thereby to stop the Clamour of their own Conscience, which,
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and dost verily believe, that God is worth finding, why dost thou not forthwith set about this Work of seeking him? For thou hast now the same Motives and Inducements to excite thee to seek him,
and dost verily believe, that God is worth finding, why dost thou not forthwith Set about this Work of seeking him? For thou hast now the same Motives and Inducements to excite thee to seek him,
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and the same or rather greater Opportunities, Helps and Assistances of Gods Spirit, than thou canst ever expect to have at any Future Time which thou canst propose to thy self.
and the same or rather greater Opportunities, Helps and Assistances of God's Spirit, than thou Canst ever expect to have At any Future Time which thou Canst propose to thy self.
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For the longer thou continuest in a Sinfull Course, the more thou wilt grieve the Holy Spirit, and the more thou wilt be hardened in Sin, and so make thy Finding of God the more difficult. FINIS.
For the longer thou Continuest in a Sinful Course, the more thou wilt grieve the Holy Spirit, and the more thou wilt be hardened in since, and so make thy Finding of God the more difficult. FINIS.
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