A cordiall for a fainting soule, or, Some essayes for the satisfaction of wounded spirits labouring under severall burthens in which severall cases of conscience most ordinary to Christians, especially in the beginning of their conversion, are resolved : being the summe of fourteen sermons, delivered in so many lectures in a private chappell belonging to Chappell-Field-House in Norwich : with a table annexed, conteining the severall cases of conscience which in the following treatise are spoken to directly or collaterally / preached and now published ... by John Collings.
WHen the Jaylor fell down at the Apostles feet, Acts 16. 30. and said, What shall I do to be saved? The Apostle answers, Beleeve in the Lord Iesus Christ, and thou shall be saved.
WHen the Jailor fell down At the Apostles feet, Acts 16. 30. and said, What shall I do to be saved? The Apostle answers, Believe in the Lord Iesus christ, and thou shall be saved.
When Ruler feared, Christ saith, Be not afraid, onely beleeve, Mar. 5. 36. When the poor man came for mercy for his son, Mark 9. 32. Christs tells him, If he could beleeve, all things were possible to him:
When Ruler feared, christ Says, Be not afraid, only believe, Mar. 5. 36. When the poor man Come for mercy for his son, Mark 9. 32. Christ tells him, If he could believe, all things were possible to him:
meaning, that that is the ligaments and nerves of War. And truely, if any should ask me, what is the unum necessarium, the one thing necessary for a Christian, I would say, faith; if he should ask me again, I would say, faith; if the third time, still I should say, beleeve: To the first, pray for •aith; to the second, use faith; to the third grow and increase in faith.
meaning, that that is the ligaments and nerves of War. And truly, if any should ask me, what is the Unum Necessary, the one thing necessary for a Christian, I would say, faith; if he should ask me again, I would say, faith; if the third time, still I should say, believe: To the First, pray for •aith; to the second, use faith; to the third grow and increase in faith.
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and the works of sanctification are but faiths retinue, fed from Faiths table, and accordingly maintained as Faith is more or lesse strong, and able to maintain them.
and the works of sanctification Are but faiths retinue, fed from Faiths table, and accordingly maintained as Faith is more or less strong, and able to maintain them.
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so the Devil seems to make it his great designe to fight, and to have given it as his sole or chiefest injunction, to the Captains of his Chariots, to all his forces,
so the devil seems to make it his great Design to fight, and to have given it as his sole or chiefest injunction, to the Captains of his Chariots, to all his forces,
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The Devil hath mustered his forces against both; first, against the Doctrine of Faith. It is a note of Chemnitius (as learned an observer of hereticks and heresies,
The devil hath mustered his forces against both; First, against the Doctrine of Faith. It is a note of Chemnitz (as learned an observer of Heretics and heresies,
that every Christian had need with the Apostles here pray, Lord increase our Faith. The occasion of these words, is an hard lesson, that christ had been teaching his Disciples, ver. 3. 4. concerning forgiving injuries, they must forgive four times in a day;
that every Christian had need with the Apostles Here pray, Lord increase our Faith. The occasion of these words, is an hard Lesson, that Christ had been teaching his Disciples, ver. 3. 4. Concerning forgiving injuries, they must forgive four times in a day;
The words are a prayer, in which you may observe, 1. The Supplicants, the Apostles. 2. The Supplicated, the Lord. 3. The Supplication, increase our Faith.
The words Are a prayer, in which you may observe, 1. The Supplicants, the Apostles. 2. The Supplicated, the Lord. 3. The Supplication, increase our Faith.
1. They may have weaknesse and imperfection in their Faith, Mat. 6. 30. ca. 8. 26. ca. 14. 31. in all which places, Jesus Christ, checks even those which were his Disciples, for their little Faith;
1. They may have weakness and imperfection in their Faith, Mathew 6. 30. circa 8. 26. circa 14. 31. in all which places, jesus christ, Checks even those which were his Disciples, for their little Faith;
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2. For the second Branch, it were easie to prove, that the childe of God will be sensible of the weaknesse of its grace, especially this grace of Faith;
2. For the second Branch, it were easy to prove, that the child of God will be sensible of the weakness of its grace, especially this grace of Faith;
And for the third Branch, that they will labour and strive against it, he prayed, Lord help my unbelief, Mar. 9. 24. The Apostles pray, Lord increase our Faith; to which we may adde that known place, Phil. 3. 13. I count not myself that I have attained to it,
And for the third Branch, that they will labour and strive against it, he prayed, Lord help my unbelief, Mar. 9. 24. The Apostles pray, Lord increase our Faith; to which we may add that known place, Philip 3. 13. I count not myself that I have attained to it,
but one thing I do, I forget that which is behinde, and indeavour my self to that which is before, &c. Besides, the experience of the children of God is abundant proof, for every particular.
but one thing I do, I forget that which is behind, and endeavour my self to that which is before, etc. Beside, the experience of the children of God is abundant proof, for every particular.
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First, From the nature of the spirit of God that worketh and dwelleth in them: Faith is the spirits work, 1 Cor. 12. 9. Flesh and blood never revealed it.
First, From the nature of the Spirit of God that works and dwells in them: Faith is the spirits work, 1 Cor. 12. 9. Flesh and blood never revealed it.
though he shall never be able to comprehend immeasurable Christ, Eph. 3. 16, 17, 18. This makes him alwayes complain of his dwarfishnesse, that his hand of Faith is not big enough,
though he shall never be able to comprehend immeasurable christ, Ephesians 3. 16, 17, 18. This makes him always complain of his dwarfishnesse, that his hand of Faith is not big enough,
Be of good comfort Christian, weak Faith is Faith, little ones are true children of the Father, that casts none away that comes (though creeping) to him:
Be of good Comfort Christian, weak Faith is Faith, little ones Are true children of the Father, that Cast none away that comes (though creeping) to him:
A childe may pull the latch of heavens door, and go in, and be welcome to the knee of the King of Glory, to the bosome of him, Isai. 40. 11. Who feeds his flock like a shepheard, and carries the lambs in his bosome.
A child may pull the latch of heavens door, and go in, and be welcome to the knee of the King of Glory, to the bosom of him, Isaiah 40. 11. Who feeds his flock like a shepherd, and carries the Lambs in his bosom.
as scruples, cavillings, &c. From hence shall I take my rise, for a subject which with the blessing of God I do intend for some time to insist upon, to satisfie the souls of some poor Christians, in those scruples which may perplex them, touching this grace of Faith.
as scruples, cavillings, etc. From hence shall I take my rise, for a Subject which with the blessing of God I do intend for Some time to insist upon, to satisfy the Souls of Some poor Christians, in those scruples which may perplex them, touching this grace of Faith.
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And here though I spend many Sermons, I trust I shall not be tedious, having intended to make it my work, in these Lectures to satisfie doubting Christians in cases of conscience,
And Here though I spend many Sermons, I trust I shall not be tedious, having intended to make it my work, in these Lectures to satisfy doubting Christians in cases of conscience,
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you shall often meet with Christians, and especially in the beginning of their conversion, that will cry out, O they cannot beleeve, nay what have they to do to beleeve? Faith were but a presumption in their soul if they could hatch it up: Or if not so,
you shall often meet with Christians, and especially in the beginning of their conversion, that will cry out, Oh they cannot believe, nay what have they to do to believe? Faith were but a presumption in their soul if they could hatch it up: Or if not so,
Hence it is, that if you ask a poor soul under that trouble, whats the reason thou darest not rest thy self upon Christ? Faith is a pretious flower, that grows as well in the poorest beggars, as the greatest Princes, garden:
Hence it is, that if you ask a poor soul under that trouble, whats the reason thou Darest not rest thy self upon christ? Faith is a precious flower, that grows as well in the Poorest beggars, as the greatest Princes, garden:
Alas, I was never enough humbled! I never saw hell yet; would God rend my heart in pieces, I could beleeve he would bind it up; would he humble me, &c.
Alas, I was never enough humbled! I never saw hell yet; would God rend my heart in Pieces, I could believe he would bind it up; would he humble me, etc.
First, I will spend a little time to open the terms, which (when rightly explaned) I am confident will put the question out of question, to those Christians that have any experience of the Lords dealings:
First, I will spend a little time to open the terms, which (when rightly explained) I am confident will put the question out of question, to those Christians that have any experience of the lords dealings:
There is an historicall Faith, which consists onely in the knowledge and assent to the truth of an History, There is a Faith of miracles, There is a temporary Faith,
There is an historical Faith, which consists only in the knowledge and assent to the truth of an History, There is a Faith of Miracles, There is a temporary Faith,
Lastly, we must safely understand what is also meant by going before: First, we do not understand [ by going before ] a precedency in Gods hidden operation;
Lastly, we must safely understand what is also meant by going before: First, we do not understand [ by going before ] a precedency in God's hidden operation;
But secondly, by going before, we understand a going before in a gratious Act, and in a comfortable apprehension. Neither farther is the question to be understood,
But secondly, by going before, we understand a going before in a gracious Act, and in a comfortable apprehension. Neither farther is the question to be understood,
and the promises of life and salvation, before, in some measure, he hath brought the soul to be sensible of its lost and undone condition? We say he doth not.
and the promises of life and salvation, before, in Some measure, he hath brought the soul to be sensible of its lost and undone condition? We say he does not.
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Secondly, we will easily grant, that a man must have saving and justifying Faith, before the work of repentance and humiliation will be perfect in his soul:
Secondly, we will Easily grant, that a man must have Saving and justifying Faith, before the work of Repentance and humiliation will be perfect in his soul:
Thirdly, we will grant, that it is not a work to be done by our own strength, it is Gods work, onely our dispute is concerning Gods usuall order in working.
Thirdly, we will grant, that it is not a work to be done by our own strength, it is God's work, only our dispute is Concerning God's usual order in working.
Sixtly, We do not limit the workings of God, and say it is so necessary on Gods part, that he cannot give the soul power comfortably to apply Christ and the promises:
Sixty, We do not limit the workings of God, and say it is so necessary on God's part, that he cannot give the soul power comfortably to apply christ and the promises:
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not concerning his miraculous power, but his gracious will; nor concerning any extraordinary operation, but concerning his ordinary way of dispensations.
not Concerning his miraculous power, but his gracious will; nor Concerning any extraordinary operation, but Concerning his ordinary Way of dispensations.
as its Saviour, and accordingly to rest and relye upon him for salvation, before in some measure or other he hath brought such a soul to be sensible of its lost condition by Nature,
as its Saviour, and accordingly to rest and rely upon him for salvation, before in Some measure or other he hath brought such a soul to be sensible of its lost condition by Nature,
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First, The soul cannot come into Christ, till it be gone out of it self, nor can the soul know that Christ is come into it, till is knows it is gone out of it self.
First, The soul cannot come into christ, till it be gone out of it self, nor can the soul know that christ is come into it, till is knows it is gone out of it self.
But that soul that is not emptied of it self, it is impossible but it should loath Christ, according to that of the wise man, Prov. 27. 7. The full soul loatheth the honey comb.
But that soul that is not emptied of it self, it is impossible but it should loath christ, according to that of the wise man, Curae 27. 7. The full soul Loathes the honey comb.
Now so long as sin is sweet, and lust sweet, how shall Christ be sweet to the soul? Is Christ and sin both of a taste, think we? What fellowship hath light with darknesse? (saith the Apostle) If Christ be precious to them that beleeve,
Now so long as since is sweet, and lust sweet, how shall christ be sweet to the soul? Is christ and since both of a taste, think we? What fellowship hath Light with darkness? (Says the Apostle) If christ be precious to them that believe,
Now it is impossible that the soul ever should leave sin (which is naturall unto it) and imbrace Christ, (whose goodnesse and sweenesse something more then nature, more then flesh and blood must reveal) before it be convinced, that sin is vile and bitter.
Now it is impossible that the soul ever should leave since (which is natural unto it) and embrace christ, (whose Goodness and sweenesse something more then nature, more then Flesh and blood must reveal) before it be convinced, that since is vile and bitter.
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Who is David? and who is the son of Jesse? (saith he) The figtree in Iothams parable saith, Shall I forsake my sweetnesse and my good fruit? and go to be promoted over the trees.
Who is David? and who is the son of Jesse? (Says he) The Fig tree in Jothams parable Says, Shall I forsake my sweetness and my good fruit? and go to be promoted over the trees.
So saith a poor soul when it is proud, who is Christ? and who is the Son of God that I should leave all? Sacrifice my lust and my corruptions unto him? What! (saith the proud sinner) shall I forsake my sweet lust and sweet corruptions, to yeeld to Christ? The soul must be convinced that sin is evill,
So Says a poor soul when it is proud, who is christ? and who is the Son of God that I should leave all? Sacrifice my lust and my corruptions unto him? What! (Says the proud sinner) shall I forsake my sweet lust and sweet corruptions, to yield to christ? The soul must be convinced that since is evil,
and God the greatest good, but the soul will be grieved, that it hath forsaken the fountain of living waters, the greatest good, to cleave to the greatest of evils.
and God the greatest good, but the soul will be grieved, that it hath forsaken the fountain of living waters, the greatest good, to cleave to the greatest of evils.
But why should I dive into the dispensations of God, by the bucket of reason? Let us see what Scripture and experiences of the Saints of God, recorded in Scripture, tell us, Mat. 21. 32. And ye when you had seen it, repented not afterward that you might beleeve:
But why should I dive into the dispensations of God, by the bucket of reason? Let us see what Scripture and experiences of the Saints of God, recorded in Scripture, tell us, Mathew 21. 32. And you when you had seen it, repented not afterwards that you might believe:
A learned and pious commentator [ Zuinglius ] hath this note upon this Text, Grace and mercy exhibited to the world in Christ, is not esteemed by those who do not feel their sins and grieve for them.
A learned and pious commentator [ Zwingli ] hath this note upon this Text, Grace and mercy exhibited to the world in christ, is not esteemed by those who do not feel their Sins and grieve for them.
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Now certainly, if Christ Jesus onely came into the world for such, and none can have any assurance that Christ came to save him, till he hath disclamed his own righteousnesse,
Now Certainly, if christ jesus only Come into the world for such, and none can have any assurance that christ Come to save him, till he hath disclaimed his own righteousness,
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and is convinced he is a miserable lost creature, Surely then they cannot beleeve before, for Faith is the uniting grace that knits the soul to Jesus Christ.
and is convinced he is a miserable lost creature, Surely then they cannot believe before, for Faith is the uniting grace that knits the soul to jesus christ.
For the same instant that the soul beleeves, and is married to Christ, the same instant are the promises intailed to the soul, being its proper jointure, Gal. 3. 22. Eph. 1. 13.
For the same instant that the soul believes, and is married to christ, the same instant Are the promises intailed to the soul, being its proper jointure, Gal. 3. 22. Ephesians 1. 13.
or else a beleever may be in the state of condemation, and under the curse. But to such is the blessng pronounced, Mat. 5. 3, 4, 6. Infinite Arguments might be drawn from Scripture:
or Else a believer may be in the state of condemnation, and under the curse. But to such is the Blessing pronounced, Mathew 5. 3, 4, 6. Infinite Arguments might be drawn from Scripture:
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Let us search out Gods ordinary dealings, to whom hath he revealed himself in any comfortable apprehension? what beleevers can we finde in Scripture, who in coming to Christ had not their feet dipt in bitter waters? Shall we take that troop of converts at Peters Sermon? Act. 2. 37. They were pricked in their heart,
Let us search out God's ordinary dealings, to whom hath he revealed himself in any comfortable apprehension? what believers can we find in Scripture, who in coming to christ had not their feet dipped in bitter waters? Shall we take that troop of converts At Peter's Sermon? Act. 2. 37. They were pricked in their heart,
and said unto Peter and to the rest of the Apostles, Men, and brethren, what shall we do? O lost undone creatures? what shall we do? Act. 16. 29. The Jaylor came trembling before Paul and Silas, and fell down at their feet, and said, sirs!
and said unto Peter and to the rest of the Apostles, Men, and brothers, what shall we do? Oh lost undone creatures? what shall we do? Act. 16. 29. The Jailor Come trembling before Paul and Silas, and fell down At their feet, and said, Sirs!
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But secondly, to answer more fully, I am of the minde of Master Shepheard, and Master Hooker, that although there be an humiliation which is indeed the work of common grace, which an hypocrite may have,
But secondly, to answer more Fully, I am of the mind of Master Shepherd, and Master Hooker, that although there be an humiliation which is indeed the work of Common grace, which an hypocrite may have,
for Faith is the marriage grace, yet it doth not follow, that the soul is inabled by an act of Faith to apply Christ to it self, assoon as Christ is in the soul,
for Faith is the marriage grace, yet it does not follow, that the soul is enabled by an act of Faith to apply christ to it self, As soon as christ is in the soul,
Fourthly, True sorrow ought not to hinder Faith, for the end of it is onely to bring the soul to be willing to exercise the grace of Faith, by comming to Christ, resting and relying upon him for salvation, &c.
Fourthly, True sorrow ought not to hinder Faith, for the end of it is only to bring the soul to be willing to exercise the grace of Faith, by coming to christ, resting and relying upon him for salvation, etc.
Iacob and Esau may be twins, and in their mothers womb together, but shall it therefore follow that they shall come out together? may not Esau put out his hand before Iacob, and be seen first by the mother and world too?
Iacob and Esau may be twins, and in their mother's womb together, but shall it Therefore follow that they shall come out together? may not Esau put out his hand before Iacob, and be seen First by the mother and world too?
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Secondly, You may as well say it destroyes free grace, to say, none shall be saved but those that beleeve, which is the expresse language of Scripture, He that beleeveth not is damned already.
Secondly, You may as well say it Destroys free grace, to say, none shall be saved but those that believe, which is the express language of Scripture, He that Believeth not is damned already.
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For, 1. Is it not free grace to give a soul Christ, if it will but mourn and be humbled and beleeve? is it not a free gift to give a kingdom unto me, upon condition I will throw away a knife, with which I was about to cut my own throat? 2. We do not say, that this humiliation and precedent sorrow, doth deserve any such free grace for the performance of the action,
For, 1. Is it not free grace to give a soul christ, if it will but mourn and be humbled and believe? is it not a free gift to give a Kingdom unto me, upon condition I will throw away a knife, with which I was about to Cut my own throat? 2. We do not say, that this humiliation and precedent sorrow, does deserve any such free grace for the performance of the actium,
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7. Obj. But when the Iaylor asked Paul, what shall I do to be saved? he doth not say, mourn and be saved, 〈 ◊ 〉 fast and pray and be saved, but beleeve and be saved;
7. Object But when the Jailer asked Paul, what shall I do to be saved? he does not say, mourn and be saved, 〈 ◊ 〉 fast and pray and be saved, but believe and be saved;
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and when we read of the conversion of Lydia, we do not read, that she had any such humiliation as these Legallists talk of, the text onely sayes, that God opened the heart of Lydia.
and when we read of the conversion of Lydia, we do not read, that she had any such humiliation as these Legalists talk of, the text only Says, that God opened the heart of Lydia.
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Ans. 1. To that of the Jaylor, it is true, that Paul doth not say, mourn and be saved, &c. Paul had learned more wisedom then to afflict the afflicted;
Ans. 1. To that of the Jailor, it is true, that Paul does not say, mourn and be saved, etc. Paul had learned more Wisdom then to afflict the afflicted;
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therefore the great hurt that those do, that preach down humiliation under a pretence of preaching up Faith, is dealing too deceitfully with peoples souls:
Therefore the great hurt that those do, that preach down humiliation under a pretence of preaching up Faith, is dealing too deceitfully with peoples Souls:
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First, Preaching onely Faith, Secondly, Perswading them that a sinner as a sinner, drunkard, whoremunger, &c. is the subject of Faith, and not a sinner as an humbled sinner.
First, Preaching only Faith, Secondly, Persuading them that a sinner as a sinner, drunkard, whoremunger, etc. is the Subject of Faith, and not a sinner as an humbled sinner.
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but would you have such an hard flint•-hearted wretch as I, think I beleeve? what one that hath such a proud stiff-neck? how is it possible, that I should have any ground of Faith? Faith (they say) is a flower, that grows nowhere but just upon the brink of the lake that burns with fire and brimstone, it must be bottomed upon the sense and pain of a lost condition, the way to be found is to be lost, could I be weary and heavy loaden once, I might think to be cased by Faith.
but would you have such an hard flint•-hearted wretch as I, think I believe? what one that hath such a proud stiff-neck? how is it possible, that I should have any ground of Faith? Faith (they say) is a flower, that grows nowhere but just upon the brink of the lake that burns with fire and brimstone, it must be bottomed upon the sense and pain of a lost condition, the Way to be found is to be lost, could I be weary and heavy loaded once, I might think to be cased by Faith.
Now for my more methodicall proceedings in speaking something to the satisfaction of poor souls, groaning under this trouble of spirit, I will first speak a word by way of premise ▪ Then I will offer some considerations to comfort a soul under such a perplexity and distresse of spirit;
Now for my more methodical proceedings in speaking something to the satisfaction of poor Souls, groaning under this trouble of Spirit, I will First speak a word by Way of premise ▪ Then I will offer Some considerations to Comfort a soul under such a perplexity and distress of Spirit;
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First, That it is a truth, and that which must stand if all the world be found liers to it, That God seldom or never gives the soul power to apprehend and apply Iesus Christ,
First, That it is a truth, and that which must stand if all the world be found liers to it, That God seldom or never gives the soul power to apprehend and apply Iesus christ,
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therefore I say, to throw the Devils snares out of the way, I shall offer something to souls whose complaint is this, O I cannot, I dare not beleeve, I have not been humbled enough, &c.
Therefore I say, to throw the Devils snares out of the Way, I shall offer something to Souls whose complaint is this, Oh I cannot, I Dare not believe, I have not been humbled enough, etc.
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The promises are not made to sinners as sinners, (as Antinomians, and Libertines, tell us) they must make us a n•w Bible before they will shew us any such promises;
The promises Are not made to Sinners as Sinners, (as Antinomians, and Libertines, tell us) they must make us a n•w bible before they will show us any such promises;
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and another to morrow, as for those that make their heads fountains of tears, & their eyes rivers of water, Zac. 4. 10. Who hath despised the day of small things? Do yo remember Christ gathered up the fragments of the bread, which he had created, the least of thy tears is a christall drop,
and Another to morrow, as for those that make their Heads fountains of tears, & their eyes Rivers of water, Zac. 4. 10. Who hath despised the day of small things? Do the Remember christ gathered up the fragments of the bred, which he had created, the least of thy tears is a crystal drop,
Secondly, Consider, as God hath assigned no measure for thy humiliation, so neither can any man set thee a stint, to say, whosoever is or shall be saved, shall be,
Secondly, Consider, as God hath assigned no measure for thy humiliation, so neither can any man Set thee a stint, to say, whosoever is or shall be saved, shall be,
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2. Such as God perhaps sees, have quick and high spirits, and will be enclinable to filthy pride, The Lord layeth them low, that they may have their spirits tamed,
2. Such as God perhaps sees, have quick and high spirits, and will be enclinable to filthy pride, The Lord Layeth them low, that they may have their spirits tamed,
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and why he lists, and he will bring them in how he lists, and when he lists, Eccl. 3. 11. No man can finde out the work of God, that he maketh from the beginning to the end.
and why he lists, and he will bring them in how he lists, and when he lists, Ecclesiastes 3. 11. No man can find out the work of God, that he makes from the beginning to the end.
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therefore they had no such humiliation as Paul; Yet I cannot but think, that therefore their sorrows are not revealed, that we might not stumble upon them,
Therefore they had no such humiliation as Paul; Yet I cannot but think, that Therefore their sorrows Are not revealed, that we might not Stumble upon them,
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Moveable dispositions (saith Doctor Sibbs) are not long affected with any thing, and therefore (saith he) one main use of crosses, is to take off the soul from that it is so dangerously set upon, and fix our running spirits:
Movable dispositions (Says Doctor Sibbs) Are not long affected with any thing, and Therefore (Says he) one main use of Crosses, is to take off the soul from that it is so dangerously Set upon, and fix our running spirits:
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Again (saith he) the spirits may be sometimes weak, ana so wasted, that they would not be able to indure so strong a conflict of grief as others that are of fresh, and strong, and stout spirits:
Again (Says he) the spirits may be sometime weak, ana so wasted, that they would not be able to endure so strong a conflict of grief as Others that Are of fresh, and strong, and stout spirits:
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Be comforted (Christian) when thou considerest the variety of Gods dispensations, though thou doest not finde him acting in such a dispensation to thee,
Be comforted (Christian) when thou Considerest the variety of God's dispensations, though thou dost not find him acting in such a Dispensation to thee,
Who art thou to tract the Almighty? to limit the holy one of Israel? and if that God acts in such various dispensations, know that it is not in the power of man to set a measure.
Who art thou to tract the Almighty? to limit the holy one of Israel? and if that God acts in such various dispensations, know that it is not in the power of man to Set a measure.
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That Ephraim may speak two words, First, What have I done? Secondly, What have I to do with Idols? Consider, thou sayest I have not been humbled enough,
That Ephraim may speak two words, First, What have I done? Secondly, What have I to do with Idols? Consider, thou Sayest I have not been humbled enough,
Doest thou say with David? Psal. 119. 163. I abhor and hate lying, and every falseway, vers. 104. And I hate vain thoughts, vers. 119. And I hate them that hate thee, Psa. 139. 21, 22. This is enough, rest thy thoughts in it.
Dost thou say with David? Psalm 119. 163. I abhor and hate lying, and every falseway, vers. 104. And I hate vain thoughts, vers. 119. And I hate them that hate thee, Psa. 139. 21, 22. This is enough, rest thy thoughts in it.
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hath thy little humiliation (which thou thinkest is not enough) wrought thus in thee ▪ that whereas thou wert a drunkard, liar, swearer, unclean person, a vain proud person, a companion of fools,
hath thy little humiliation (which thou Thinkest is not enough) wrought thus in thee ▪ that whereas thou Wertenberg a drunkard, liar, swearer, unclean person, a vain proud person, a Companion of Fools,
Why shouldst thou not love righteousnesse, rest upon Christ, apply the promises, &c. To say now, I cannot think I have ground to beleeve, is as much as if one should say,
Why Shouldst thou not love righteousness, rest upon christ, apply the promises, etc. To say now, I cannot think I have ground to believe, is as much as if one should say,
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Doctor Sibbs, in answer to this question, When is Godly sorrow such as that the soul may stay it self with comfortable thoughts abouts its conditions? Giveth these Rules. 1. When we finde strength against that sin which we formerly fell into, and ability to walk in a contrary way. 2. When that which is wanting in grief, is made up in fear. 3. When after grief, we finde inward peace. 4. When after it, we value the grace and mercy in Christ, above all the contentments in the world. 5. When it springs from hatred,
Doctor Sibbs, in answer to this question, When is Godly sorrow such as that the soul may stay it self with comfortable thoughts about its conditions? Gives these Rules. 1. When we find strength against that since which we formerly fell into, and ability to walk in a contrary Way. 2. When that which is wanting in grief, is made up in Fear. 3. When After grief, we find inward peace. 4. When After it, we valve the grace and mercy in christ, above all the contentment's in the world. 5. When it springs from hatred,
Sorrow for sin proceeds from the affection of the soul, Hatred from judgement, and we ought rather to rest in our hatred of sin, proceeding from our judgement,
Sorrow for since proceeds from the affection of the soul, Hatred from judgement, and we ought rather to rest in our hatred of since, proceeding from our judgement,
and desirous to receive Christ, then it is in a capacity of receiving him. And the soul cannot act Faith, by resting upon Christ, till it be made willing.
and desirous to receive christ, then it is in a capacity of receiving him. And the soul cannot act Faith, by resting upon christ, till it be made willing.
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Some will say, doth not Jesus Christ work this willingnesse? yes without question, It is he that worketh both to will and to do, according to his good pleasure, Phil. 2. 13. But yet he first worketh to will,
some will say, does not jesus christ work this willingness? yes without question, It is he that works both to will and to do, according to his good pleasure, Philip 2. 13. But yet he First works to will,
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Now if thy humiliation hath wrought this effect in thy soul, that thou art now made willing to receive Christ Jesus, O beleeve, act thy Faith, let thy measure of humiliation never trouble thee, it hath wrought its end.
Now if thy humiliation hath wrought this Effect in thy soul, that thou art now made willing to receive christ jesus, Oh believe, act thy Faith, let thy measure of humiliation never trouble thee, it hath wrought its end.
Doest thou finde this end wrought? that now Christ is more precious to thee then thousands of gold and silver, more sweet then thousands of lusts and corruptions? That thy heart now sayes, O that I had Christ,
Dost thou find this end wrought? that now christ is more precious to thee then thousands of gold and silver, more sweet then thousands of Lustiest and corruptions? That thy heart now Says, Oh that I had christ,
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and the water of life to drink, Though I begd my bread, and wanted water, all the dayes of my life? O that I had the robes of his righteousnesse, to cloth my soul though I went naked!
and the water of life to drink, Though I begged my bred, and wanted water, all the days of my life? O that I had the robes of his righteousness, to cloth my soul though I went naked!
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What serves humiliation for, but to bring thee to it? If thou beest already by humiliation brought, that thou art grieved for sin past, that thou hatest sin present, that thou loathest the thoughts of embracing sin for the time to come, that thou art made willing to close with Jesus Christ, that thou prizest him above all the earths contentments whatsoever;
What serves humiliation for, but to bring thee to it? If thou Best already by humiliation brought, that thou art grieved for since past, that thou Hatest sin present, that thou loathest the thoughts of embracing since for the time to come, that thou art made willing to close with jesus christ, that thou prizest him above all the earth's contentment's whatsoever;
First, Consider, that in thy humiliation, you must measure length and bredth, and all. Secondly, Consider, thou must measure inside, as well as outside.
First, Consider, that in thy humiliation, you must measure length and breadth, and all. Secondly, Consider, thou must measure inside, as well as outside.
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Thirdly, Possibly some may say, O but can I think that God requires no more tears? no more sadnesse? for those thousands of sins that I have in my life time committed against him? Consider therefore Christian, that your humiliation is not past,
Thirdly, Possibly Some may say, Oh but can I think that God requires no more tears? no more sadness? for those thousands of Sins that I have in my life time committed against him? Consider Therefore Christian, that your humiliation is not past,
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So though before you apply Jesus Christ there will be some humiliation, yet your receiving him and resting upon him by Faith, doth not stop up your fountain of tears, you shall have a mourning time after that;
So though before you apply jesus christ there will be Some humiliation, yet your receiving him and resting upon him by Faith, does not stop up your fountain of tears, you shall have a mourning time After that;
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If free-grace did not clarifie tears, and the greatest sorrow we could have for sin, those bitter waters would be more filthy then the puddles of the street.
If Free grace did not clarify tears, and the greatest sorrow we could have for since, those bitter waters would be more filthy then the puddles of the street.
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It is a good piece of a prayer, Psal. 20. 3. The Lord accept thy sacrifice, or [ make far thy sacrifice ] or [ turn thy sacrifice into ashes ] A broken,
It is a good piece of a prayer, Psalm 20. 3. The Lord accept thy sacrifice, or [ make Far thy sacrifice ] or [ turn thy sacrifice into Ashes ] A broken,
and a contrite heart is the Lords sacrifice, which he will never despise, Psal. 5•. 17. But the Lord must, 1. Turn it into ashes, 2. Make it fat, 3. Accept it — And therefore this can be no sufficient remora in thy way of Faith:
and a contrite heart is the lords sacrifice, which he will never despise, Psalm 5•. 17. But the Lord must, 1. Turn it into Ashes, 2. Make it fat, 3. Accept it — And Therefore this can be no sufficient remora in thy Way of Faith:
Not by works of righteousnesse, which we have done, but according to his mercy he saved us, by the washing of regeneration, Mark ye, by it, not for it: Gods mercy and free-grace, is the ground of the souls acceptation,
Not by works of righteousness, which we have done, but according to his mercy he saved us, by the washing of regeneration, Mark you, by it, not for it: God's mercy and Free grace, is the ground of the Souls acceptation,
and therefore, what should hinder thy Faiths working, in apprehending thy acceptation before God, because thou art not accepted for this work any more then any other — Nay,
and Therefore, what should hinder thy Faiths working, in apprehending thy acceptation before God, Because thou art not accepted for this work any more then any other — Nay,
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wil any one say, that this maids coming to the marriage arraied in sackcloth, is a ground of her so rich mariage? or will any say it is a meritorious condition, that she deserveth such a match, to come so attired? Surely no, the ground of all is the Princes delight in her;
will any one say, that this maids coming to the marriage arrayed in Sackcloth, is a ground of her so rich marriage? or will any say it is a meritorious condition, that she deserveth such a match, to come so attired? Surely no, the ground of all is the Princes delight in her;
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not to those that presume to apply their hot boiling lusts and corruptions, to the blood and wounds of Jesus Christ, flattering themselves with a notion of Faith, and conceiting they do beleeve;
not to those that presume to apply their hight boiling Lustiest and corruptions, to the blood and wounds of jesus christ, flattering themselves with a notion of Faith, and Conceit they do believe;
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not for them that consider their sins too little, but for them that so dim their eyes with poring on them, that they cannot see the absolute covenant of God,
not for them that Consider their Sins too little, but for them that so dim their eyes with poring on them, that they cannot see the absolute Covenant of God,
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I come now to the last thing which I propounded, which is, to give some directions to such souls as are burthened with this affliction ▪ and groan under this temptation,
I come now to the last thing which I propounded, which is, to give Some directions to such Souls as Are burdened with this affliction ▪ and groan under this temptation,
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David, though a man according to Gods own heart, yet had a wicked house, Absolom had slain his brother, rebelled against his Father, lay with his Fathers concubines;
David, though a man according to God's own heart, yet had a wicked house, Absalom had slave his brother, rebelled against his Father, lay with his Father's concubines;
and of his children, was humbled for it, and in sadnesse of heart saith, Although my house be not so ordered with God, &c. Not so ordered as it should be, not ordered according to the mercies that I have received from God:
and of his children, was humbled for it, and in sadness of heart Says, Although my house be not so ordered with God, etc. Not so ordered as it should be, not ordered according to the Mercies that I have received from God:
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yet saith he, The Lord hath made with me an 1. Everlasting covenant, 2. Ordered, and 3. Sure, for this is my salvation, &c. Christian do thou the like;
yet Says he, The Lord hath made with me an 1. Everlasting Covenant, 2. Ordered, and 3. Sure, for this is my salvation, etc. Christian do thou the like;
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thou porest upon thy self, and readest a great deal of personall unworthinesse, seest thousands of sins, the least of which might damn thee and damn a world;
thou Poorest upon thy self, and Readest a great deal of personal unworthiness, See thousands of Sins, the least of which might damn thee and damn a world;
Thus Christian, eye 1. The eternity of the covenant. 2. The surenesse of the covenant. 3. The freenesse of the covenant. 4. The particularity of the covenant.
Thus Christian, eye 1. The eternity of the Covenant. 2. The sureness of the Covenant. 3. The freeness of the Covenant. 4. The particularity of the Covenant.
Now doest thou sit troubled, that thy soul is not thus and thus humbled, not enough brought low, &c. eye the dispensations, the particular dispensations of Gods grace.
Now dost thou fit troubled, that thy soul is not thus and thus humbled, not enough brought low, etc. eye the dispensations, the particular dispensations of God's grace.
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Though I am of M. Shepheards minde, that Lydia was humbled as well as Paul; yet I conceive there are two things that we may gather for a souls comfort, from the holy Ghosts so variously setting down Gods dealings with those souls whom he hath brought home to himself;
Though I am of M. Shepherds mind, that Lydia was humbled as well as Paul; yet I conceive there Are two things that we may gather for a Souls Comfort, from the holy Ghosts so variously setting down God's dealings with those Souls whom he hath brought home to himself;
as concerning those converted at Saint Peters Sermon, concerning whose humiliation we have onely this upon record, that they were prickt at the heart.
as Concerning those converted At Saint Peter's Sermon, Concerning whose humiliation we have only this upon record, that they were pricked At the heart.
First, That Gods dealings in this particular, are not alike with every soul that he humbleth, some more and deeplyer, some lesse for his own end: Which I hinted you before.
First, That God's dealings in this particular, Are not alike with every soul that he Humbleth, Some more and deeplyer, Some less for his own end: Which I hinted you before.
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Secondly, I conceive, we may gather this from that various dealing of the holy Ghost, in the word of God, in expressing Gods way with his people, viz. That it is Gods will that souls should not stumble upon this rock, and stick here;
Secondly, I conceive, we may gather this from that various dealing of the holy Ghost, in the word of God, in expressing God's Way with his people, viz. That it is God's will that Souls should not Stumble upon this rock, and stick Here;
we ought to look for some, but not to stick at the want of the same measure of humiliation, which some of the Saints of God have had. Consider these things Christian!
we ought to look for Some, but not to stick At the want of the same measure of humiliation, which Some of the Saints of God have had. Consider these things Christian!
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O (saith a gratious soul) do you set me to eye them? they undo and ruine me, I finde the promises of Gods giving Christ to my soul, run all upon conditions of hungring and thirsting, Isai. 55. 1, 2, 3. Of being weary and heavy laden, Mat. 11. 29. Of being lost and undone,
O (Says a gracious soul) do you Set me to eye them? they undo and ruin me, I find the promises of God's giving christ to my soul, run all upon conditions of hungering and thirsting, Isaiah 55. 1, 2, 3. Of being weary and heavy laden, Mathew 11. 29. Of being lost and undone,
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See this Zach. 12. 10. Ezek. 11. 19, 20. and 36. 26, 27. Where God hath promised to give that same tender, broken, contrite heart, which other promises require the soul to have, that doth apply them to it self.
See this Zach 12. 10. Ezekiel 11. 19, 20. and 36. 26, 27. Where God hath promised to give that same tender, broken, contrite heart, which other promises require the soul to have, that does apply them to it self.
Secondly, Consider, that those promises that seem to require humiliation and brokennesse of heart, as conditions or qualifications (call them what you will) do no where require such and such a measure;
Secondly, Consider, that those promises that seem to require humiliation and brokenness of heart, as conditions or qualifications (call them what you will) do not where require such and such a measure;
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that those originall promises, in which God hath promised to give that tendernesse and brokennesse of heart, which he seemeth to require in other promises,
that those original promises, in which God hath promised to give that tenderness and brokenness of heart, which he seems to require in other promises,
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and I will take the stony heart out of their flesh, and will give them a• heart of flesh, that they may walk in my statutes, &c. As if he should say, they cannot walk in my statutes,
and I will take the stony heart out of their Flesh, and will give them a• heart of Flesh, that they may walk in my statutes, etc. As if he should say, they cannot walk in my statutes,
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and to beleeve that God will humble me more, and make good (amongst others) that promise to my soul, that he hath made to his people, that he will take away their heart of stone,
and to believe that God will humble me more, and make good (among Others) that promise to my soul, that he hath made to his people, that he will take away their heart of stone,
and efficient cause, which is God, Zac. 12. 10. Ezek. 11. 19. 20. and sit down now and say, Certainly, God hath a good work begun in my soul, otherwise,
and efficient cause, which is God, Zac. 12. 10. Ezekiel 11. 19. 20. and fit down now and say, Certainly, God hath a good work begun in my soul, otherwise,
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why should sin trouble me at all? or why should I be troubled, that I am not troubled for my sin? and now how unreasonable a thing is it for me, to start from applying the promises,
why should since trouble me At all? or why should I be troubled, that I am not troubled for my since? and now how unreasonable a thing is it for me, to start from applying the promises,
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Thus far my direction hath reached to help thee to ease thy self, and direct thee what to do in point of meditation, and consideration. My third reacheth thy practice.
Thus Far my direction hath reached to help thee to ease thy self, and Direct thee what to do in point of meditation, and consideration. My third reaches thy practice.
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I know thou wilt say, how shall I do that? truely I might give infinite directions, but this is so ordinary a point, in which so many pious men have laboured, that I shall but name to you some directions that, they point out,
I know thou wilt say, how shall I do that? truly I might give infinite directions, but this is so ordinary a point, in which so many pious men have laboured, that I shall but name to you Some directions that, they point out,
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and how long thou hast been so, and why should God choose thee. 4. Remember what thou wilt be, Isa. 64. 6. good for nothing in his service, &c. Doctor Preston gives these directions, vol. 4. 1. Labour to see the greatnesse of thy sin. 2. To see the inability to help thy self.
and how long thou hast been so, and why should God choose thee. 4. remember what thou wilt be, Isaiah 64. 6. good for nothing in his service, etc. Doctor Preston gives these directions, vol. 4. 1. Labour to see the greatness of thy since. 2. To see the inability to help thy self.
For the first he propounds this. 1. Fix your thoughts upon some great sin. 2. Think of the number of thy sins. 3. Make past sins present, think of youth sins, &c. 4. Be not willing to exi•nuate,
For the First he propounds this. 1. Fix your thoughts upon Some great since. 2. Think of the number of thy Sins. 3. Make past Sins present, think of youth Sins, etc. 4. Be not willing to exi•nuate,
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2. Study the Scriptures, they will discover your vile hearts more to you. 3. Keep your hearts and wayes upright, that is the way to keep them from ha•dning. 4. Bediligent in your calling. 5. Remember times and sins past. 6. Distinguish betwixt grace in thee and thy self, of thy self.
2. Study the Scriptures, they will discover your vile hearts more to you. 3. Keep your hearts and ways upright, that is the Way to keep them from ha•dning. 4. Bediligent in your calling. 5. remember times and Sins past. 6. Distinguish betwixt grace in thee and thy self, of thy self.
Many other directions have been and may be given, I will reduce all to these two or three heads. 1. Consider the nature of thy sin. 2. Consider the mercy of thy God. 3. Run unto God.
Many other directions have been and may be given, I will reduce all to these two or three Heads. 1. Consider the nature of thy since. 2. Consider the mercy of thy God. 3. Run unto God.
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Now these may be branched out, into severall particulars. 1. Consider sins in the filthinesse of them. 2. In the greatnesse of them. 3. In the multitude of them. 4. In the aggravations of them. 5. In the effects of them. 6. In the dangerous consequence and guilt of them.
Now these may be branched out, into several particulars. 1. Consider Sins in the filthiness of them. 2. In the greatness of them. 3. In the multitude of them. 4. In the aggravations of them. 5. In the effects of them. 6. In the dangerous consequence and guilt of them.
some of which I will speak something to, being such as are more ordinary, and as I my self have met with, from some Christians, either arising from their too curious inquisition into Gods hidden decrees,
Some of which I will speak something to, being such as Are more ordinary, and as I my self have met with, from Some Christians, either arising from their too curious inquisition into God's hidden decrees,
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Let me therefore, first, shew you what the truth is, and then shew you, with what considerations, in a consistancy with the truth, a Christian so unwarrantably by this scruple stopt in its way of beleeving, may be set a going again;
Let me Therefore, First, show you what the truth is, and then show you, with what considerations, in a consistancy with the truth, a Christian so unwarrantably by this scruple stopped in its Way of believing, may be Set a going again;
Nay fourthly, It is a truth, That it is the duty of every Christian, to strive to make his calling and election sure, to labour to know that his name is written in the book of life.
Nay fourthly, It is a truth, That it is the duty of every Christian, to strive to make his calling and election sure, to labour to know that his name is written in the book of life.
and those that are ordained to the end, are ordained to the means, they are created to good works. These are those propositions which I desired to premise,
and those that Are ordained to the end, Are ordained to the means, they Are created to good works. These Are those propositions which I desired to premise,
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On the contrary, another generation maintain, election to be the object of Faith, and ignorantly maintain, Faith to be the eye of the soul, reading its name written in Gods book, from all eternity,
On the contrary, Another generation maintain, election to be the Object of Faith, and ignorantly maintain, Faith to be the eye of the soul, reading its name written in God's book, from all eternity,
an apprehension of our particular election, &c. But, as these do unwarrantably wound tender consciences, so the other are bad chirurgions to heal such wounds.
an apprehension of our particular election, etc. But, as these do unwarrantably wound tender Consciences, so the other Are bad chirurgeons to heal such wounds.
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Therefore leaving these premises, to be held and maintained, as the sure pillars of eternall truth, I come in the next place to propound some considerations that may comfort and satisfie poor souls,
Therefore leaving these premises, to be held and maintained, as the sure pillars of Eternal truth, I come in the next place to propound Some considerations that may Comfort and satisfy poor Souls,
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Thou art mistaken (without any ground) in the object of true Faith, Christ calleth upon all, to whom the Lord Jesus Christ is preached, in his Gospel, to beleeve.
Thou art mistaken (without any ground) in the Object of true Faith, christ calls upon all, to whom the Lord jesus christ is preached, in his Gospel, to believe.
Iohn was sent to bear witnesse of the truth, that all men through him might beleeve, Joh. 6. 29. Christ layeth it as a duty upon all the people, That they should beleeve on him whom God had sent.
John was sent to bear witness of the truth, that all men through him might believe, John 6. 29. christ Layeth it as a duty upon all the people, That they should believe on him whom God had sent.
Now can we imagine, that the meaning of Christ was, that they should beleeve, that all of their names from eternity, were in the Court-rolls of eternity.
Now can we imagine, that the meaning of christ was, that they should believe, that all of their names from eternity, were in the Court-rolls of eternity.
as the souls faviour, through the mystery of Gods predeterminate purposes, Heb. 10. 23. Let us hold fast the profession of our Faith, without wavering;
as the Souls faviour, through the mystery of God's predeterminate Purposes, Hebrew 10. 23. Let us hold fast the profession of our Faith, without wavering;
well, but upon what grounds, the next words tell us, For he is faithfull, that hath promised, the sure word, not the sure decree of God, is the object of our justifying Faith.
well, but upon what grounds, the next words tell us, For he is faithful, that hath promised, the sure word, not the sure Decree of God, is the Object of our justifying Faith.
Doest thou say, how shall I know this promise is made to me? what ground hast thou for that question? when as in the promise, there is no restriction, Whosoever beleeves. The writing runs, To all persons to whom these presents comes, what should they do? beleeve in the Lord Iesus; rest and relye upon the Lord Jesus Christ, for eternall life. The generall promise is by thee particularly to be applyed.
Dost thou say, how shall I know this promise is made to me? what ground hast thou for that question? when as in the promise, there is no restriction, Whosoever believes. The writing runs, To all Persons to whom these presents comes, what should they do? believe in the Lord Iesus; rest and rely upon the Lord jesus christ, for Eternal life. The general promise is by thee particularly to be applied.
and were resolved with himself, to give to none other but those, yet should make a Proclamation, that whosoever came to him acknowledging their poverty, he would relieve, in the mean while, secretly with himself determining, not to give a penny to any,
and were resolved with himself, to give to none other but those, yet should make a Proclamation, that whosoever Come to him acknowledging their poverty, he would relieve, in the mean while, secretly with himself determining, not to give a penny to any,
and knowing that none of the rest would come, but be too proud to come and take it, were it warrant enough for any to refuse coming upon this score? I hear he hath made a book,
and knowing that none of the rest would come, but be too proud to come and take it, were it warrant enough for any to refuse coming upon this score? I hear he hath made a book,
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The eternall decrees of God, are only demonstrable to us [ a posteriori ] from the effects, who hath ascended up unto heaven at any time, to search the records of eternity?
The Eternal decrees of God, Are only demonstrable to us [ a posteriori ] from the effects, who hath ascended up unto heaven At any time, to search the records of eternity?
Nor can any thing be known of the father, but by the Son, Mat. 11. 27. Now, where hath the Son revealed the fathers secret decrees any where? when there was but a question concerning the time of those great things mentioned, Mat. 24. 36. ver. 1. Christ tells them, ver. 36. Of that day and hour knoweth no man, no nor the Angels,
Nor can any thing be known of the father, but by the Son, Mathew 11. 27. Now, where hath the Son revealed the Father's secret decrees any where? when there was but a question Concerning the time of those great things mentioned, Mathew 24. 36. ver. 1. christ tells them, ver. 36. Of that day and hour Knoweth no man, no nor the Angels,
Gods particular decree of election, is a secret, lockt up in the bosome of him who is the auncient of days, of which, either Christ himself [ as man ] was ignorant, or concerning which (to be sure) he was so secret,
God's particular Decree of election, is a secret, locked up in the bosom of him who is the ancient of days, of which, either christ himself [ as man ] was ignorant, or Concerning which (to be sure) he was so secret,
Christ indeed tells his Disciples, He had chosen them, but it was though, not because they beleeved that he chose them yet after that he had called them,
christ indeed tells his Disciples, He had chosen them, but it was though, not Because they believed that he chosen them yet After that he had called them,
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Secondly, Nor ever will be. Will Christ think you ever reveal the secrets of eternity to those that actually are his utter enemies? Election is one of Gods secrets;
Secondly, Nor ever will be. Will christ think you ever reveal the secrets of eternity to those that actually Are his utter enemies? Election is one of God's secrets;
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and puts it on spectacles to reade the particular covenant, that he hath made entred, and enrolled in the court of heaven, which is written in small and invisible characters,
and puts it on spectacles to read the particular Covenant, that he hath made entered, and enrolled in the court of heaven, which is written in small and invisible characters,
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Thirdly, Consider the phrase of Scripture, how it doth reveal to us our particular election. Peter calls to them, to Strive to make their calling and election sure.
Thirdly, Consider the phrase of Scripture, how it does reveal to us our particular election. Peter calls to them, to Strive to make their calling and election sure.
First your calling, then your election, 1 Ioh. 2. 5. and 3. 6, 10. It is the constant language of Scripture, and the sense of all the Apostles, that by our Faith,
First your calling, then your election, 1 John 2. 5. and 3. 6, 10. It is the constant language of Scripture, and the sense of all the Apostles, that by our Faith,
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doest thou therefore stick at this? I must know that I am elected, otherwise I cannot beleeve, thou cuttest off the means by which thou shouldst attain to thy end.
dost thou Therefore stick At this? I must know that I am elected, otherwise I cannot believe, thou cuttest off the means by which thou Shouldst attain to thy end.
Upon what grounds shall such a malefactor think the King intends not to give him his life? hath he not good cause to think his stoutnesse is the clearest and proximate cause? God saith come, beleeve, and you shall live;
Upon what grounds shall such a Malefactor think the King intends not to give him his life? hath he not good cause to think his stoutness is the Clearest and proximate cause? God Says come, believe, and you shall live;
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what ground hast thou to think thou shalt not have the end, but because thou wilt not use the means? Suppose a man lay very sick, his Physicians should prescribe him such and such means, in order to his recovery;
what ground hast thou to think thou shalt not have the end, but Because thou wilt not use the means? Suppose a man lay very sick, his Physicians should prescribe him such and such means, in order to his recovery;
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Suppose now such a man should dye, what might any think the cause why he dyed so soon? What? the period that God had set to his dayes? or his own refusing the means to sustain his life? But this will be further enlarged in a fifth consideration.
Suppose now such a man should die, what might any think the cause why he died so soon? What? the Period that God had Set to his days? or his own refusing the means to sustain his life? But this will be further enlarged in a fifth consideration.
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We were predestinated, That we should be to the praise of his glory, Eph. 1. 12. and 2. 10. For we are his workmanship, created in Iesus Christ unto good works, which God hath before ordained that we should walk in them.
We were predestinated, That we should be to the praise of his glory, Ephesians 1. 12. and 2. 10. For we Are his workmanship, created in Iesus christ unto good works, which God hath before ordained that we should walk in them.
the same God that hath made it a decree of eternity, this and that man shall be saved, hath also made it a decree, that this or that man should beleeve.
the same God that hath made it a Decree of eternity, this and that man shall be saved, hath also made it a Decree, that this or that man should believe.
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Beleeving that I am elected and one chosen of God to eternall life, is a piece of sense, not of justifying Faith (saith learned and pious Rutherford) and it is a piece of sense too, to think I beleeve,
Believing that I am elected and one chosen of God to Eternal life, is a piece of sense, not of justifying Faith (Says learned and pious Rutherford) and it is a piece of sense too, to think I believe,
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for thou wilt never know that God hath ordained thee to life, unlesse thou first know that he hath ordained thee to beleeve, 1 Thes. 5. 9. For God hath not appointed us to wrath,
for thou wilt never know that God hath ordained thee to life, unless thou First know that he hath ordained thee to believe, 1 Thebes 5. 9. For God hath not appointed us to wrath,
1. God in his wisdom hath thought it fit, that his particular election of any soul to eternall life, should be concealed from it till it hath beleeved, to let Faith go before sense;
1. God in his Wisdom hath Thought it fit, that his particular election of any soul to Eternal life, should be concealed from it till it hath believed, to let Faith go before sense;
nay, thou standest upon Gods seal, as if thou durst not trust his word; God sends thee his proclamation and cause•h it to be proclamed in thine ears;
nay, thou Standest upon God's seal, as if thou durst not trust his word; God sends thee his proclamation and cause•h it to be proclaimed in thine ears;
The righteous Judge of the whole earth, will do no unrighteous action, neither shall any falshood proceed out of his lips, He is not as man that he should lye.
The righteous Judge of the Whole earth, will do no unrighteous actium, neither shall any falsehood proceed out of his lips, He is not as man that he should lie.
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Thou saith, except I were sure God had elected me, to what purpose should I beleeve? unlesse I be pre-ordained to salvation, it is impossible I should be saved. Christian!
Thou Says, except I were sure God had elected me, to what purpose should I believe? unless I be preordained to salvation, it is impossible I should be saved. Christian!
as a Philosophers stone, which they say hath a vertue in it, to turn other metals into gold, he hath but heard that there is such a thing to be found out,
as a Philosophers stone, which they say hath a virtue in it, to turn other metals into gold, he hath but herd that there is such a thing to be found out,
he upon this conceit, lays out a great deal of his estate, expends a great deal of time, thinks no time too much to spend, no money too much to be expended to try a conclusion, he hath no certain confidence perhaps of such a things possibility;
he upon this conceit, lays out a great deal of his estate, expends a great deal of time, thinks no time too much to spend, no money too much to be expended to try a conclusion, he hath no certain confidence perhaps of such a things possibility;
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Queen Esther, when she went into the King, had no certainty of finding favour, yea, she wanted not some disheartnings, in regard of a custome in the Court of Persia, that none should come in to the King, till they were called,
Queen Esther, when she went into the King, had no certainty of finding favour, yea, she wanted not Some disheartnings, in regard of a custom in the Court of Persiam, that none should come in to the King, till they were called,
and yet more, she had not been called of thirty dayes: (an extraordinary time) Yet see her resolution, her businesse was extraordinary, many lives depended upon her venturing her life, she puts on a gallant resolution to go in,
and yet more, she had not been called of thirty days: (an extraordinary time) Yet see her resolution, her business was extraordinary, many lives depended upon her venturing her life, she puts on a gallant resolution to go in,
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thou hast the word of God for it, It is but the expence of a little time in praying, hearing, fasting, &c. Never was their one experience of one, that beleeved and was damned, to dishearten thee;
thou hast the word of God for it, It is but the expense of a little time in praying, hearing, fasting, etc. Never was their one experience of one, that believed and was damned, to dishearten thee;
Ah! but (wilt thou say) I am a poor vild unworthy wretch, what have I to do to rest my impure hands upon a pure Christ? But for this I shall God willing, speak something the next time.
Ah! but (wilt thou say) I am a poor vild unworthy wretch, what have I to do to rest my impure hands upon a pure christ? But for this I shall God willing, speak something the next time.
Or secondly, A too unwarrantable prying into Gods secrets, conceiving they are not elected, and upon this score utterly refusing to obey that great Gospel command, Beleeve; to both these I have spoke something already, to the latter the last day.
Or secondly, A too unwarrantable prying into God's secrets, conceiving they Are not elected, and upon this score utterly refusing to obey that great Gospel command, Believe; to both these I have spoke something already, to the latter the last day.
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(saith a poor soul) would you have me lay hold on Iesus Christ? what with my filthy hands? what can such a rotten sinner that hath been so auncient in sin, can I (think you) have warrant? whe• I have given the Devill my youth, to beleeve Iesus Christ will take the fag end of my life? No no, call to the young person to beleeve, that is not yet withered and rotten with sin, call to those that have lived honestly and civilly, not to such profane wretches as I have been.
(Says a poor soul) would you have me lay hold on Iesus christ? what with my filthy hands? what can such a rotten sinner that hath been so ancient in since, can I (think you) have warrant? whe• I have given the devil my youth, to believe Iesus christ will take the fag end of my life? No no, call to the young person to believe, that is not yet withered and rotten with since, call to those that have lived honestly and civilly, not to such profane wretches as I have been.
Now, to answer this cavill, Let me bend my discourse at this time, and propound certain considerations, which duly weighed, may comfort a soul under this trouble,
Now, to answer this cavil, Let me bend my discourse At this time, and propound certain considerations, which duly weighed, may Comfort a soul under this trouble,
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observe but how the Scripture setteth out infinite love, take one place for all, Eph. 3. 17, 18, 19. That Christ may dwell in your hearts by Faith, that you being rooted and grounded in love, may be able to comprehend with all Saints, what is the bredth,
observe but how the Scripture sets out infinite love, take one place for all, Ephesians 3. 17, 18, 19. That christ may dwell in your hearts by Faith, that you being rooted and grounded in love, may be able to comprehend with all Saints, what is the breadth,
His love passeth all understanding (saith the Apostle;) have no low thoughts (Christian) of the heighth of free grace which reacheth up to the heavens, yea, and above the heavens;
His love passes all understanding (Says the Apostle;) have no low thoughts (Christian) of the height of free grace which reaches up to the heavens, yea, and above the heavens;
Is the filthy garments of thy wickednesse of a larger extent thinkest thou, then the long white robe of his righteousnesse, Who was made for thee righteousnesse, wisdom, sanctification, and redemption.
Is the filthy garments of thy wickedness of a larger extent Thinkest thou, then the long white robe of his righteousness, Who was made for thee righteousness, Wisdom, sanctification, and redemption.
Is the fountain set open for Iudah, and Ierusalem, for sin, and for uncleannes so shallow that thou canst not bath in it? Mistake not (Christian) it is a bath of capacity to hold all filthy souls, be their uncleannesse what it will,
Is the fountain Set open for Iudah, and Ierusalem, for since, and for uncleanness so shallow that thou Canst not both in it? Mistake not (Christian) it is a bath of capacity to hold all filthy Souls, be their uncleanness what it will,
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When Christ was upon the earth, the Evangelist tells us, Matth. 4. 24. They brought unto him all sick people, that were sick of divers diseases and torments,
When christ was upon the earth, the Evangelist tells us, Matthew 4. 24. They brought unto him all sick people, that were sick of diverse diseases and torments,
When vertue went out from Christ, to heal the poor woman 〈 ◊ 〉 •ouched the hemme of his garment, it went 〈 ◊ 〉 •im as light goeth out of the sun, that there is 〈 ◊ 〉 for what goeth out.
When virtue went out from christ, to heal the poor woman 〈 ◊ 〉 •ouched the hem of his garment, it went 〈 ◊ 〉 •im as Light Goes out of the sun, that there is 〈 ◊ 〉 for what Goes out.
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How many Saints think you, since old Abrah•m (who was the father of the faithfull) to this day, have touched the hemme of his garment? vertue went out and healed every one,
How many Saints think you, since old Abrah•m (who was the father of the faithful) to this day, have touched the hem of his garment? virtue went out and healed every one,
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The sea, though a thing infinite, will hardly be measured out by quills, much lesse shall the unfadomable ocean of infinite love, be measured by drops for the washing poor souls from the stains and filth of their sins.
The sea, though a thing infinite, will hardly be measured out by quills, much less shall the unfadomable Ocean of infinite love, be measured by drops for the washing poor Souls from the stains and filth of their Sins.
we see hands are washed every day, and have been these thousands of years, now how long can we think it would yet be, should we get the dirtiest hands we could make,
we see hands Are washed every day, and have been these thousands of Years, now how long can we think it would yet be, should we get the dirtiest hands we could make,
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yea, though they should wash seven times a day? infinitely sooner (Christian) then the fountain of free-grace shall be exhausted, with all the buckets that come to draw the water of life from it.
yea, though they should wash seven times a day? infinitely sooner (Christian) then the fountain of Free grace shall be exhausted, with all the buckets that come to draw the water of life from it.
Suppose now that mountain or steeple in the deepest place of the ocean, how much wouldst thou see on it? nay, were another on the top of that, there would not be a spier of grasse,
Suppose now that mountain or steeple in the Deepest place of the Ocean, how much Wouldst thou see on it? nay, were Another on the top of that, there would not be a spier of grass,
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but God himself, were I say, that, yea and another, and a third, thousands of them piled up and thrown into the ocean of infinite love, the bottomlesse depth of his meritorious blood, the waters of free grace would still be as much higher,
but God himself, were I say, that, yea and Another, and a third, thousands of them piled up and thrown into the Ocean of infinite love, the bottomless depth of his meritorious blood, the waters of free grace would still be as much higher,
O the depth! Suppose thou sawest the highest Cedar in Lebanon, the highest Pyramide upon the earths Make thy self a ladder of ten thousand staves if thou canst,
Oh the depth! Suppose thou Sawest the highest Cedar in Lebanon, the highest Pyramid's upon the earth's Make thy self a ladder of ten thousand staves if thou Canst,
and rear it up, how much higher would the sun be thinkest thou? infinite higher are the mercies of thy Saviour, Christian, above the heighth of thy transgressions.
and rear it up, how much higher would the sun be Thinkest thou? infinite higher Are the Mercies of thy Saviour, Christian, above the height of thy transgressions.
There is mercy enough, thats the first — But this is easie enough to be evinced, a Christian will tell you he cannot, dare not, doth not doubt this, he doubteth not of the power,
There is mercy enough, thats the First — But this is easy enough to be evinced, a Christian will tell you he cannot, Dare not, does not doubt this, he doubteth not of the power,
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Where shall we finde his will but in his word? and how shall we judge of it but by his acts? It is a known and certain rule, That the Gospel shuts none out of heaven,
Where shall we find his will but in his word? and how shall we judge of it but by his acts? It is a known and certain Rule, That the Gospel shuts none out of heaven,
Enquire but into Gods promises, is there the least parenthesis of any exception in all the pages of free grace? Isai. 1. 18. Come now (saith God) Let us reason together, Though your sins be as scarlet, I will make them as snow;
Inquire but into God's promises, is there the least parenthesis of any exception in all the pages of free grace? Isaiah 1. 18. Come now (Says God) Let us reason together, Though your Sins be as scarlet, I will make them as snow;
hast thou been a murtherer? thy sin is yet but a scarlet die, I will make it as snow (saith God;) hast thou been a blasphemer? All sin and blaspemy shall be forgiven (saith Christ) Mat. 12. 31. Hast thou been an idolater? an unclean wretch? I will sprinkle clean water upon you (saith God) and you shall be clean, from all your filthinesse,
hast thou been a murderer? thy since is yet but a scarlet die, I will make it as snow (Says God;) hast thou been a blasphemer? All since and blasphemy shall be forgiven (Says christ) Mathew 12. 31. Hast thou been an idolater? an unclean wretch? I will sprinkle clean water upon you (Says God) and you shall be clean, from all your filthiness,
and spoken against him? who is thy onely salvation? Whosoever (saith Christ) speaketh a word against the Son of man, it shall be forgiven him, Matth. 12. 32. Heark (Christian) is there not as much infinitenesse in thy Christs will (thinkest thou) as in his power?
and spoken against him? who is thy only salvation? Whosoever (Says christ) speaks a word against the Son of man, it shall be forgiven him, Matthew 12. 32. Hark (Christian) is there not as much infiniteness in thy Christ will (Thinkest thou) as in his power?
Secondly, Nay, consider, his will is not onely full enough of power, but there is an earnestnesse of desire in his will to save the greatest of sinners, that leaving their sins, will turn to him;
Secondly, Nay, Consider, his will is not only full enough of power, but there is an earnestness of desire in his will to save the greatest of Sinners, that leaving their Sins, will turn to him;
4. He appeals to the mountains and foundations of the earth, Mic. 6. 1, 2, 3. to the sinners themselves, Isa. 5. 3, 4. Iudge now O ye inhabitants of Iudah and Ierusalem.
4. He appeals to the Mountains and foundations of the earth, Mic. 6. 1, 2, 3. to the Sinners themselves, Isaiah 5. 3, 4. Judge now Oh you inhabitants of Iudah and Ierusalem.
Hosea 11. 8. How shall I give thee up Ephraim? How shall I deliver thee O Israel? How shall I make thee as Admah? How shall I set thee as Zeboim, my heart is turned within me, my repentings are kindled together.
Hosea 11. 8. How shall I give thee up Ephraim? How shall I deliver thee Oh Israel? How shall I make thee as Admah? How shall I Set thee as Zeboim, my heart is turned within me, my repentings Are kindled together.
The Father saith come, the Son saith come, the Spirit saith come, you that are in the hedges come, he sends out his servants to highway-people, Matth. 22. 9. To as many as are found there;
The Father Says come, the Son Says come, the Spirit Says come, you that Are in the hedges come, he sends out his Servants to highway-people, Matthew 22. 9. To as many as Are found there;
why stay you disputing his will, when he so often saith come, come? Rev. 22. 17. The Spirit and the Bride say come, and let him that heareth say come, and let him that is a thirst come,
why stay you disputing his will, when he so often Says come, come? Rev. 22. 17. The Spirit and the Bride say come, and let him that hears say come, and let him that is a thirst come,
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and putting on thy filthy garments, see him tiring himself in going about from place to place, upon no other errand then this, to cry at the markets, Oh, if any sinners love life, happinesse,
and putting on thy filthy garments, see him tiring himself in going about from place to place, upon no other errand then this, to cry At the Markets, O, if any Sinners love life, happiness,
10. Wouldst thou have more tokens of his will yet? See him dying, hanging upon the crosse, dropping out his last blood, breathing out his last breath, stretching out his dying arms, to encircle sinners should run into him, breathing out the breath of free-grace i• his very last act upon a theefe, that had not an hour to live;
10. Wouldst thou have more tokens of his will yet? See him dying, hanging upon the cross, dropping out his last blood, breathing out his last breath, stretching out his dying arms, to encircle Sinners should run into him, breathing out the breath of Free grace i• his very last act upon a thief, that had not an hour to live;
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All our errand is nothing but this, sinners Christ is willing to save you, And as Embassadours for Christ as though God did beseech you by us, we pray you in Christs stead be ye reconciled to God, 2 Cor. 5. 20. Why canst thou not beleeve his will? Consider in thy Saviours will, there is not onely a latitude for,
All our errand is nothing but this, Sinners christ is willing to save you, And as ambassadors for christ as though God did beseech you by us, we pray you in Christ stead be you reconciled to God, 2 Cor. 5. 20. Why Canst thou not believe his will? Consider in thy Saviors will, there is not only a latitude for,
Possibly thou mayest see and finde presidents of actuall sinners, born as black as the Ethiopian, and that have made it their work to colly themselves with the soot of sins,
Possibly thou Mayest see and find Presidents of actual Sinners, born as black as the Ethiopian, and that have made it their work to colly themselves with the soot of Sins,
hast thou been an idolater? a persecutor? so was Manasses; hast thou been unclean? so was David; hast thou crucified Christ? so had they that were converted at Peters Sermon;
hast thou been an idolater? a persecutor? so was Manasses; hast thou been unclean? so was David; hast thou Crucified christ? so had they that were converted At Peter's Sermon;
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their faces were so mired with sin, that nothing of goodnesse could be discovered, yet these are now in heaven, all purified Saints, in whom there is no blemish, no spot, all crowned spotlesse heirs of glory, without the least speck of the ink of sin upon them.
their faces were so mired with since, that nothing of Goodness could be discovered, yet these Are now in heaven, all purified Saints, in whom there is no blemish, no spot, all crowned spotless Heirs of glory, without the least speck of the ink of since upon them.
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Hast thou sinned beyond these thinkest thou? it is hardly credible, but suppose that free-grace hath not (so far as thou canst finde) any where set a stamp of love upon a soul so actually wicked as thou art before God;
Hast thou sinned beyond these Thinkest thou? it is hardly credible, but suppose that Free grace hath not (so Far as thou Canst find) any where Set a stamp of love upon a soul so actually wicked as thou art before God;
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and diving into the infinite depth of eternall love, but did ever any Ethiopian soul, dive so low as to bring up a stone from the bottome? was ever any sinfull soul, that was brought to the streams of free mercy, such a capacious bucket, that it could not be filled without grating upon the bottome of unfadomable love? nay, did ever any carry away so much for their own wants, that they left the living fountain at a low water? Paul brought as large a bucket,
and diving into the infinite depth of Eternal love, but did ever any Ethiopian soul, dive so low as to bring up a stone from the bottom? was ever any sinful soul, that was brought to the streams of free mercy, such a capacious bucket, that it could not be filled without grating upon the bottom of unfadomable love? nay, did ever any carry away so much for their own Wants, that they left the living fountain At a low water? Paul brought as large a bucket,
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and come up again with his belly and throat, and mouth, full of living waters, from the springs of eternall love? And cries out NONLATINALPHABET, O the depth of the riches, &c. mark how he puts all the children of love upon diving into the depth,
and come up again with his belly and throat, and Mouth, full of living waters, from the springs of Eternal love? And cries out, Oh the depth of the riches, etc. mark how he puts all the children of love upon diving into the depth,
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is not the fountain of his love dry? are the springs yet running? nay, can he pardon beyond the measure of his former mercies? then how can thy sins be too great to be pardoned? were there never such sinners pardoned? Behold (saith God) I will do a new thing in the earth, I will make a way in the wildernesse, and rivers in the desert;
is not the fountain of his love dry? Are the springs yet running? nay, can he pardon beyond the measure of his former Mercies? then how can thy Sins be too great to be pardoned? were there never such Sinners pardoned? Behold (Says God) I will do a new thing in the earth, I will make a Way in the Wilderness, and Rivers in the desert;
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why Jesus Christ gave them Faith here, and hath now crowned them with a crown of glory? was there any? Esa. 43. 25. I (saith God) am he that blotteth out transgressions for mine own names sake.
why jesus christ gave them Faith Here, and hath now crowned them with a crown of glory? was there any? Isaiah 43. 25. I (Says God) am he that blots out transgressions for mine own names sake.
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or is there lesse cause in thee, then a mere nothing? But I shall make this more full in a sixth position, which I shall commend to thy consideration, which is this.
or is there less cause in thee, then a mere nothing? But I shall make this more full in a sixth position, which I shall commend to thy consideration, which is this.
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because it is unclean? or that he might wash it from it uncleannesse? God gives his Son, thou mistakest if thou thinkest he can be bought of thee, either for love,
Because it is unclean? or that he might wash it from it uncleanness? God gives his Son, thou mistakest if thou Thinkest he can be bought of thee, either for love,
or money? canst thou make Christ rich with the coblers ends of thy righteousnesse? thinkest thou he that hath the inexhaustible treasury of righteousnesse, doest thou think he cares for thy farthings? wilt thou bring thy drops to the bottomlesse ocean of his bloody merits? Your penny-worths cannot roll about that everlasting wheele of free-grace, the decree of election,
or money? Canst thou make christ rich with the cobblers ends of thy righteousness? Thinkest thou he that hath the inexhaustible treasury of righteousness, dost thou think he Cares for thy farthings? wilt thou bring thy drops to the bottomless Ocean of his bloody merits? Your pennyworths cannot roll about that everlasting wheel of Free grace, the Decree of election,
The Robe of Christs righteousnesse is rich, and full enough, and needeth not the dunghill patches of thy merits? That new-cloth will not endure to be patched with thy old rags.
The Robe of Christ righteousness is rich, and full enough, and needs not the dunghill Patches of thy merits? That new-cloth will not endure to be patched with thy old rags.
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Lastly, Consider, That by how much the greater and more abominable sinner thou art, by so much shall the Lord Christ attain his ends more fully which he aims at, in saving any souls.
Lastly, Consider, That by how much the greater and more abominable sinner thou art, by so much shall the Lord christ attain his ends more Fully which he aims At, in Saving any Souls.
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and the good will that is in my bowels, that I can wash such a stained soul that is nothing else but sin, that I will pardon such an old inveterate sinner;
and the good will that is in my bowels, that I can wash such a stained soul that is nothing Else but since, that I will pardon such an old inveterate sinner;
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and quickned to leave their sins, and trust in Gods mercy, Psal. 34. 6. and 51. 13. Come therefore, beleeve, rest on Christ, Let not thy unworthinesse, thy great, thy many sins, keep thee from Christ.
and quickened to leave their Sins, and trust in God's mercy, Psalm 34. 6. and 51. 13. Come Therefore, believe, rest on christ, Let not thy unworthiness, thy great, thy many Sins, keep thee from christ.
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Eusebius in his third book of Eccles. Hist. cap. 20. hath a story of Iohn the Apostle, who at Ephesus finding a young man of a goodly body, gracious face,
Eusebius in his third book of Eccles. Hist. cap. 20. hath a story of John the Apostle, who At Ephesus finding a young man of a goodly body, gracious face,
The Elder accordingly did instruct him, and at length baptized him; This young man afterwards became very wicked, and dissolute, seduced by wicked companions:
The Elder accordingly did instruct him, and At length baptised him; This young man afterwards became very wicked, and dissolute, seduced by wicked Sodales:
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First, became a companion of their feasts, and cups, and then of their theeving, and robberies, at last grew to a very great heigth of disorder and outrage,
First, became a Companion of their feasts, and cups, and then of their thieving, and robberies, At last grew to a very great heighth of disorder and outrage,
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Saint Iohn after rebuking the Elder for his negligence, rode to the mountain, which this young man (now grown to be a Captain of robbers) kept, Saint Iohn being taken of the theevish watch, desired to be brought to their Captain, and accordingly was;
Saint John After rebuking the Elder for his negligence, road to the mountain, which this young man (now grown to be a Captain of robbers) kept, Saint John being taken of the thievish watch, desired to be brought to their Captain, and accordingly was;
and art thou turnd dissolute, disorderly, guilty of all wickednesse? and now in stead of coming to Christ by Faith, doest thou, wouldst thou fly from him? See ▪ thy Christ pursuing thee, calling, inviting, Ah, why doest thou fly from me, that dyed for thee? turn, turn, beleeve, be not afraid,
and art thou turned dissolute, disorderly, guilty of all wickedness? and now in stead of coming to christ by Faith, dost thou, Wouldst thou fly from him? See ▪ thy christ pursuing thee, calling, inviting, Ah, why dost thou fly from me, that died for thee? turn, turn, believe, be not afraid,
as yet there remaineth hope of salvation in my merits, I will under-take with my father for thee, I have dyed for thee, I will hazzard my favour with my father, for thine;
as yet there remains hope of salvation in my merits, I will undertake with my father for thee, I have died for thee, I will hazard my favour with my father, for thine;
he weeps over thee, he invites thee, he comes from heaven to call thee, he dies for thee, he sends messengers to invite thee, he hath washed as filthy wretches as thou art;
he weeps over thee, he invites thee, he comes from heaven to call thee, he die for thee, he sends messengers to invite thee, he hath washed as filthy wretches as thou art;
But what if I have sinned against the Holy-ghost? That generall rule, Mat. 12. 31. All sin and blasphemy shall be forgiven, hath a particular exception, But whosoever blaspemes the Holy-ghost shall never be forgiven.
But what if I have sinned against the Holy ghost? That general Rule, Mathew 12. 31. All since and blasphemy shall be forgiven, hath a particular exception, But whosoever blaspemes the Holy ghost shall never be forgiven.
then any good of it self, hath the fuller blow at it, and followes on while the iron is hot, he knows if he can but juggle the soul into this perswasion, beleeving is at an end.
then any good of it self, hath the fuller blow At it, and follows on while the iron is hight, he knows if he can but juggle the soul into this persuasion, believing is At an end.
so in regard of the weaknesse and ignorance of the most of Christians, especially in the beginning of their conversion, there are not a few that are wounded with this dart,
so in regard of the weakness and ignorance of the most of Christians, especially in the beginning of their conversion, there Are not a few that Are wounded with this dart,
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and will hardly be beaten out of that groundlesse conceit, that they have really, and indeed sinned that unpardonable sin against the Holy-ghost, which occasions (possibly) many a dayes sadnesse, and dejection, groundlessely.
and will hardly be beaten out of that groundless conceit, that they have really, and indeed sinned that unpardonable since against the Holy ghost, which occasions (possibly) many a days sadness, and dejection, groundlessely.
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Now in regard that this temptation is entertained ordinarily through a defect of knowledge and understanding, of what ingredients that compounded wickednesse is made off, I shall in speaking to the satisfaction of a poor soul under this complaint, Speak something concerning the nature of that sin, which if once truely understood, will be enough of it self, to let such poor souls see how groundlessely they have yielded to that temptation of Sathan.
Now in regard that this temptation is entertained ordinarily through a defect of knowledge and understanding, of what ingredients that compounded wickedness is made off, I shall in speaking to the satisfaction of a poor soul under this complaint, Speak something Concerning the nature of that since, which if once truly understood, will be enough of it self, to let such poor Souls see how groundlessely they have yielded to that temptation of Sathan.
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Now to the satisfaction of a poor soul under this perplexity of spirit, let me speak something: First, By way of premise; Secondly, By way of consideration.
Now to the satisfaction of a poor soul under this perplexity of Spirit, let me speak something: First, By Way of premise; Secondly, By Way of consideration.
That such a sin there is, is plain from severall places of Scripture, Mat. 12. 31. But the blasphemy against the Holy-ghost shall never be forgiven men:
That such a since there is, is plain from several places of Scripture, Mathew 12. 31. But the blasphemy against the Holy ghost shall never be forgiven men:
Mark and Luke both make mention of the same passage of truth from our Saviours mouth, Mar. 3. 28. Lu. 12. 10. The Apostle Iohn makes also mention of it, 1 Ioh. 5. 16. There is a sin to the death;
Mark and Lycia both make mention of the same passage of truth from our Saviors Mouth, Mar. 3. 28. Lu. 12. 10. The Apostle John makes also mention of it, 1 John 5. 16. There is a since to the death;
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And the Apostle to the Hebrews, in two Chapters, makes a more full, and specifical discovery, Heb. 6. 4, 5, 6, 7. and 10. 26, 27. It is called the sin against the Holy ghost, not that it is onely against the third person in the Trinity, who is the Holy-spirit, for the sin is against the whole Trinity, the three persons making but one divine Essence;
And the Apostle to the Hebrews, in two Chapters, makes a more full, and specifical discovery, Hebrew 6. 4, 5, 6, 7. and 10. 26, 27. It is called the since against the Holy ghost, not that it is only against the third person in the Trinity, who is the Holy-spirit, for the since is against the Whole Trinity, the three Persons making but one divine Essence;
but because it is a direct opposition, and resistance of the light of knowledge, with which the Holy-ghost hath enlightned the heart of him that hath committed it;
but Because it is a Direct opposition, and resistance of the Light of knowledge, with which the Holy ghost hath enlightened the heart of him that hath committed it;
There is such a sin, called by Christ, Blasphemy against the Holy-ghost, he being that Person, whose office it is, in the order of the God-heads working, to enlighten the mindes with knowledge of the truth, Eph. 1. 17, 18. Heb. 6. 4. — Secondly, This sin once committed is unpardonable;
There is such a since, called by christ, Blasphemy against the Holy ghost, he being that Person, whose office it is, in the order of the Godheads working, to enlighten the minds with knowledge of the truth, Ephesians 1. 17, 18. Hebrew 6. 4. — Secondly, This since once committed is unpardonable;
this is also directly proved from those forementioned places in the Gospel, Mat. 12. 31. &c. Heb. 6. 4. and therefore is called by the Apostle Iohn, The sin unto death, In respect of the end, and punishment of it.
this is also directly proved from those forementioned places in the Gospel, Mathew 12. 31. etc. Hebrew 6. 4. and Therefore is called by the Apostle John, The since unto death, In respect of the end, and punishment of it.
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The foundation of God standeth sure, 2 Tim. 2. 19. They shall be kept through the power of God unto salvation, 1 Pet. 1. 5. They that fall away were never in,
The Foundation of God Stands sure, 2 Tim. 2. 19. They shall be kept through the power of God unto salvation, 1 Pet. 1. 5. They that fallen away were never in,
Christ hath ordained, that the elect shall repent, and beleeve, and although they may slip, and fall, yet he hath ordained they shall rise again, and by repentance be recovered.
christ hath ordained, that the elect shall Repent, and believe, and although they may slip, and fallen, yet he hath ordained they shall rise again, and by Repentance be recovered.
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These things being premised, Let me come in the next place to propound some considerations, that being seriously meditated and made use of, may serve to stay,
These things being premised, Let me come in the next place to propound Some considerations, that being seriously meditated and made use of, may serve to stay,
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but every sinning upon presumption of Gods mercy, certainly is not unpardonable: It is certain that blasphemy against the Holy-ghost may be variously taken.
but every sinning upon presumption of God's mercy, Certainly is not unpardonable: It is certain that blasphemy against the Holy ghost may be variously taken.
Secondly, It is sometimes, and so we take it to be ▪ meant here for a sin against the Holy-ghosts proper operations and workings, as his enlightening grace, &c. Heb. 4. 6, 7. For whosoever sins the first way, sins not unpardonably, though dangerously;
Secondly, It is sometime, and so we take it to be ▪ meant Here for a since against the Holy-ghosts proper operations and workings, as his enlightening grace, etc. Hebrew 4. 6, 7. For whosoever Sins the First Way, Sins not unpardonably, though dangerously;
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Now therefore, Christian, upon what ground doest thou say, Thou hast sinned the sin against the Holy-ghost, when neither thou nor any other can say, this or that is the sin against the Holy-ghost? why doest thou accuse the soul of thou knowest not what? Judge if this be not an irrationall yielding to a groundlesse temptation.
Now Therefore, Christian, upon what ground dost thou say, Thou hast sinned the since against the Holy ghost, when neither thou nor any other can say, this or that is the since against the Holy ghost? why dost thou accuse the soul of thou Knowest not what? Judge if this be not an irrational yielding to a groundless temptation.
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and hated counsell, and what is this, but the impardonable sin? or have •inned against knowledge, such and such a truth I have denied, disputed against it, &c. To make therefore a little progresse,
and hated counsel, and what is this, but the impardonable since? or have •inned against knowledge, such and such a truth I have denied, disputed against it, etc. To make Therefore a little progress,
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though positively it cannot be said, nor specifically determined, what the sin against the Holy-ghost is, that is unpardonable (for it is certain, that every sin against the Holy-ghost, is not unpardonable;
though positively it cannot be said, nor specifically determined, what the since against the Holy ghost is, that is unpardonable (for it is certain, that every since against the Holy ghost, is not unpardonable;
Secondly, That none can be guilty of it, but such as have had a great measure of knowledge of Gods truth, Heb. 6. 4, 5, 6. They must be such as have been enlightned, that is, such as the Gospel hath been preacht too,
Secondly, That none can be guilty of it, but such as have had a great measure of knowledge of God's truth, Hebrew 6. 4, 5, 6. They must be such as have been enlightened, that is, such as the Gospel hath been preached too,
It must be a defection, and a declination from knowledge, and a profession, as is clear from that place, Heb. 10. 26. from whence is plain, that a naturall man that never was enlightned,
It must be a defection, and a declination from knowledge, and a profession, as is clear from that place, Hebrew 10. 26. from whence is plain, that a natural man that never was enlightened,
why doest thou therefore trouble thy self, that thou hast refused the Gospel, and therefore thou hast sinned the sin against the Holy-ghost, When the Gospel was never made known to thee,
why dost thou Therefore trouble thy self, that thou hast refused the Gospel, and Therefore thou hast sinned the since against the Holy ghost, When the Gospel was never made known to thee,
but dispair not because of it, though thou beest called at the ninth hour, yet if thou wilt come in at the eleventh, thou shalt be received, and welcome, onely come.
but despair not Because of it, though thou Best called At the ninth hour, yet if thou wilt come in At the eleventh, thou shalt be received, and welcome, only come.
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God winked at the time of thy ignorance, Act. 17. 30. This sin must be against the word, heard, received, tasted, &c. It is not a bare piece of originall corruption, consisting in a privation of knowledge,
God winked At the time of thy ignorance, Act. 17. 30. This since must be against the word, herd, received, tasted, etc. It is not a bore piece of original corruption, consisting in a privation of knowledge,
and I have made a shew of rejoycing in the good word of God, and after this have I been in my heart, thinking to deny Christ to be the Saviour of the world, to deny the word to be the word of truth, and sinned against knowledge.
and I have made a show of rejoicing in the good word of God, and After this have I been in my heart, thinking to deny christ to be the Saviour of the world, to deny the word to be the word of truth, and sinned against knowledge.
and rejected by thee? whether they shall be put upon thine, or upon Sathans score, to answer for? It is by all granted, that if they be sins, they are the least of sins;
and rejected by thee? whither they shall be put upon thine, or upon Satan's score, to answer for? It is by all granted, that if they be Sins, they Are the least of Sins;
for my part, I make a great question, whether these thoughts be a souls sins, any more then if a strumpet should come and lay a childe in an open porch or entry of an honest woman, it would prove that the honest woman were the mother,
for my part, I make a great question, whither these thoughts be a Souls Sins, any more then if a strumpet should come and lay a child in an open porch or entry of an honest woman, it would prove that the honest woman were the mother,
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So unlesse you will say, that the heart sins by being no better shut, then to let such a thought be thrust in, questionlesse the very thought as a formall sinfull thought or motion, is not the souls, but Sathans:
So unless you will say, that the heart Sins by being no better shut, then to let such a Thought be thrust in, questionless the very Thought as a formal sinful Thought or motion, is not the Souls, but Satan's:
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and David in committing murther, and adultery; and Peter in denying his Master. All these were sins against knowledge, and yet none of them sins against the Holy-ghost.
and David in committing murder, and adultery; and Peter in denying his Master. All these were Sins against knowledge, and yet none of them Sins against the Holy ghost.
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This is plain from the sixth of the Heb. 4, 5, 6. and 10. 26. And from the Pharisees commission of this sin, Mat. 12. 31. They were •onvinced of it as a truth, that Jesus Christ was the 〈 ◊ 〉 of God,
This is plain from the sixth of the Hebrew 4, 5, 6. and 10. 26. And from the Pharisees commission of this since, Mathew 12. 31. They were •onvinced of it as a truth, that jesus christ was the 〈 ◊ 〉 of God,
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Sins of knowledge against the law directly, are far from this sin also, the sin of our first parents, it is a sin against the enlightening grace of the spirit of God,
Sins of knowledge against the law directly, Are Far from this since also, the since of our First Parents, it is a since against the enlightening grace of the Spirit of God,
yea, though thou hast denied some truth, not fundamentall, &c. Indeed for all such sins as these are, thou hast very great cause to be humbled (Christian,) and to •it down and mourn bitterly, that these wickednesses may be forgiven,
yea, though thou hast denied Some truth, not fundamental, etc. Indeed for all such Sins as these Are, thou hast very great cause to be humbled (Christian,) and to •it down and mourn bitterly, that these Wickednesses may be forgiven,
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Comfort thy self therefore Christian, thou hast not sinned the sin against the Holy-ghost, though thou hast possibly inadvisedly spake with thy lips,
Comfort thy self Therefore Christian, thou hast not sinned the since against the Holy ghost, though thou hast possibly inadvisedly spoke with thy lips,
yea, though through the violence of Sathans temptations and wickednesse, or weaknesse of thy heart, (for fear) thou hast denied thy Saviour and his truth;
yea, though through the violence of Satan's temptations and wickedness, or weakness of thy heart, (for Fear) thou hast denied thy Saviour and his truth;
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Alas! yet I fear I have sinned this sin, I have hated such a godly man, envied that goodnesse which I saw in him, I could hardly endure such a man, whom I am confident is the Saint of God, &c. Consider therefore in the sixth place,
Alas! yet I Fear I have sinned this since, I have hated such a godly man, envied that Goodness which I saw in him, I could hardly endure such a man, whom I am confident is the Saint of God, etc. Consider Therefore in the sixth place,
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and tasted his guifts, I have sinned thousands of sin, renewing them every day, &c. From what hath been already said, That this sin must be an opposition, a knowing, wilfull, open, malicious opposition, to the truth of Christ, were enough to answer this. But consider,
and tasted his Gifts, I have sinned thousands of since, renewing them every day, etc. From what hath been already said, That this since must be an opposition, a knowing, wilful, open, malicious opposition, to the truth of christ, were enough to answer this. But Consider,
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Seventhly, It must be a totall falling away from the truth, Religion and profession of Iesus Christ, Heb. 4. 6. Many are the Saints failings, this must be a totall falling from all grace and holinesse;
Seventhly, It must be a total falling away from the truth, Religion and profession of Iesus christ, Hebrew 4. 6. Many Are the Saints failings, this must be a total falling from all grace and holiness;
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but presently renew thy covenant made with God, by a seasonable repentance, praying, crying, bettering thy life and conversation, &c. Never fear this sin;
but presently renew thy Covenant made with God, by a seasonable Repentance, praying, crying, bettering thy life and Conversation, etc. Never Fear this since;
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Ninthly, If thy sin that thou complainest of so to be the unpardonable sin as thou unwarrantably thinkest, be a trouble and a grief of heart to thee, thou mast be sure, that it is not that sin that thou takest it for, Heb. 4. 6. It is impossible (saith the Apostle) that they, that commit it, should be renewed again by repentance.
Ninthly, If thy since that thou complainest of so to be the unpardonable since as thou unwarrantably Thinkest, be a trouble and a grief of heart to thee, thou mast be sure, that it is not that since that thou Takest it for, Hebrew 4. 6. It is impossible (Says the Apostle) that they, that commit it, should be renewed again by Repentance.
The meaning of which place, is not that if they do repent yet it is impossible that they should be pardoned, that were to put a lye upon the promises of the Gospel;
The meaning of which place, is not that if they do Repent yet it is impossible that they should be pardoned, that were to put a lie upon the promises of the Gospel;
But it is impossible, that ever they should repent to be renewed: This makes Saint Austine determine finall impenitency to be ▪ the unpardonable sin;
But it is impossible, that ever they should Repent to be renewed: This makes Saint Augustine determine final impenitency to be ▪ the unpardonable since;
It is indeed a scarlet sin, But scarlet sins to the returning penitent, may be pardoned, Isai. 1. 16. It is unpardonable (say some) in respect of Gods will, God can,
It is indeed a scarlet since, But scarlet Sins to the returning penitent, may be pardoned, Isaiah 1. 16. It is unpardonable (say Some) in respect of God's will, God can,
Secondly, It is unpardonable (say others, and those the most) In regard that it is impossible that the sinner should repent and beleeve, without which, there is no hope of pardoning mercy, from any Gospel promise:
Secondly, It is unpardonable (say Others, and those the most) In regard that it is impossible that the sinner should Repent and believe, without which, there is no hope of pardoning mercy, from any Gospel promise:
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Though a poor wretch be damned for this sin, yet he may (proximately) thank the hardnesse and impenitency, and unbeleef of his own heart, not Gods will. But yet further consider,
Though a poor wretch be damned for this since, yet he may (proximately) thank the hardness and impenitency, and unbelief of his own heart, not God's will. But yet further Consider,
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Beleeving is a Gospel duty, it is a law enjoined to all, every one is called to it, Ioh. 3. 16. Mat. 11. 29. Isai. 55. 1, 2, 3. Yea salvation is proffered to all those that do beleeve in the Lord Jesus Christ;
Believing is a Gospel duty, it is a law enjoined to all, every one is called to it, John 3. 16. Mathew 11. 29. Isaiah 55. 1, 2, 3. Yea salvation is proffered to all those that do believe in the Lord jesus christ;
doth the Gospel any where say, Come you that have not sinned the sin against the Holy-ghost, come and beleeve and you shall not perish? No surely, it calls to all, be you what you will, let your sins be what they can,
does the Gospel any where say, Come you that have not sinned the since against the Holy ghost, come and believe and you shall not perish? No surely, it calls to all, be you what you will, let your Sins be what they can,
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how wilt thou know it is finall before thou diest? canst thou not yet repent and beleeve? strive then Christian, God may give thee power, and call thee in at the eleventh hour, just at thy dying hour (as the theef upon the crosse) which if he does, thou hast unjustly and cruelly condemned thy self, and belyed thy own soul.
how wilt thou know it is final before thou Dies? Canst thou not yet Repent and believe? strive then Christian, God may give thee power, and call thee in At the eleventh hour, just At thy dying hour (as the thief upon the cross) which if he does, thou hast unjustly and cruelly condemned thy self, and belied thy own soul.
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I have shewed you this temptation, or suggestion, cannot hinder, where by the way you have accidentally heard something of the nature of this unpardonable, which being well understood by Christians, will be enough to satisfie Christians against this doubt.
I have showed you this temptation, or suggestion, cannot hinder, where by the Way you have accidentally herd something of the nature of this unpardonable, which being well understood by Christians, will be enough to satisfy Christians against this doubt.
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which is consonant to the sense of most sober and Orthodox Divines concerning it, and conteins the marrow of what most of our Divines have said concerning it, Take it thus.
which is consonant to the sense of most Sobrium and Orthodox Divines Concerning it, and contains the marrow of what most of our Divines have said Concerning it, Take it thus.
— Without any provocation, but the corrupt wickednesse of his own heart, (drawn out occasionally upon the making known of some Divine Evangelicall fundamentall truths,
— Without any provocation, but the corrupt wickedness of his own heart, (drawn out occasionally upon the making known of Some Divine Evangelical fundamental truths,
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to blaspheme, and revile the truth of God, and oppose it in others malitiously, and to blaspheme those gifts of the Holy-ghost, and that truth which he had formerly been convinced of,
to Blaspheme, and revile the truth of God, and oppose it in Others maliciously, and to Blaspheme those Gifts of the Holy ghost, and that truth which he had formerly been convinced of,
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and received, and to set himself in such malicious opposition against it, as to desire and do what in him lies, to spoil the credit, and extinguish the light of the truth,
and received, and to Set himself in such malicious opposition against it, as to desire and do what in him lies, to spoil the credit, and extinguish the Light of the truth,
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This I conceive is a full description of it, which if such Christians as ordinarily complain of this burthen, would learn, they would quickly finde their complaint groundlesse.
This I conceive is a full description of it, which if such Christians as ordinarily complain of this burden, would Learn, they would quickly find their complaint groundless.
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If any yet remain unsatisfied in, I shall refer them to a little (but full) Book concerning this subject, called, A Discourse of the sin against the Holy-ghost, composed by Master Bradshaw, in which they shall finde as much as can be said upon this subject. Here I shall break off.
If any yet remain unsatisfied in, I shall refer them to a little (but full) Book Concerning this Subject, called, A Discourse of the since against the Holy ghost, composed by Master Bradshaw, in which they shall find as much as can be said upon this Subject. Here I shall break off.
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and their great duty, and the duty for the omission of which they fear they shall perish, But they cannot, they do not beleeve, they may cheat themselves with a presumption,
and their great duty, and the duty for the omission of which they Fear they shall perish, But they cannot, they do not believe, they may cheat themselves with a presumption,
but they want such a certainty of perswasion, and such a fulnesse of assurance, as is requisite to true Faith, they are full of ignorance, and weaknesses, &c.
but they want such a certainty of persuasion, and such a fullness of assurance, as is requisite to true Faith, they Are full of ignorance, and Weaknesses, etc.
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and that Faith comes to be no Faith, if but a dram of doubting be mingled with it, &c. Consider therefore I say, First, That true Faith hath severall acts, and severall degrees.
and that Faith comes to be no Faith, if but a dram of doubting be mingled with it, etc. Consider Therefore I say, First, That true Faith hath several acts, and several Degrees.
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some in too full opposition to these denying any certainty of perswasion and assurance to be, have described Faith by an assurance and full perswasion, which is the highest,
Some in too full opposition to these denying any certainty of persuasion and assurance to be, have described Faith by an assurance and full persuasion, which is the highest,
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and not the direct, but the reflex act of Faith, when indeed the very essence of justifying Faith lieth betwixt these, in an act of adherence to, and reliance upon Jesus Christ.
and not the Direct, but the reflex act of Faith, when indeed the very essence of justifying Faith lies betwixt these, in an act of adherence to, and reliance upon jesus christ.
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an agreement to the truth of it, Exod. 14. 31. Israel beleeved the Lord, and his servant Moses, [ viz. ] gave credence and assent, agreed that it was just,
an agreement to the truth of it, Exod 14. 31. Israel believed the Lord, and his servant Moses, [ viz. ] gave credence and assent, agreed that it was just,
as suppose that, Ioh. 3. 16. God so loved the world that he gave his onely begotten Son, that whosoever beleeves in him should not perish, but have everlasting life.
as suppose that, John 3. 16. God so loved the world that he gave his only begotten Son, that whosoever believes in him should not perish, but have everlasting life.
Faith quickens the soul, to thirst after full discoveries of truth, and quickens the soul, to receive every beam of the light of truth, that shines into it.
Faith quickens the soul, to thirst After full discoveries of truth, and quickens the soul, to receive every beam of the Light of truth, that shines into it.
The beleever saith, there's not the least jot in the word of God, upon which great mountains of truth do not depend, not any leaf but the God of truth is wrapt up in.
The believer Says, there's not the least jot in the word of God, upon which great Mountains of truth do not depend, not any leaf but the God of truth is wrapped up in.
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And v. 20. When she made a confession of her Faith to Jesus Christ ▪ that it was just of the same length & bredth of her fathers, not an inch longer nor shorter (a Faith of the same last with most now a dayes.) Christ told her that in the dayes to come, there should be a strange kinde of worshipping the Father, Neither at Ierusalem, nor yet in that mountain.
And v. 20. When she made a Confessi of her Faith to jesus christ ▪ that it was just of the same length & breadth of her Father's, not an inch longer nor shorter (a Faith of the same last with most now a days.) christ told her that in the days to come, there should be a strange kind of worshipping the Father, Neither At Ierusalem, nor yet in that mountain.
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but it is in their brains but as a dark notion, or else they have received it as a tradition of their fathers. (Our forefathers religion is a great plea in these dayes) The Samaritans they worshipped ▪ they gave a kinde of a blinde credence,
but it is in their brains but as a dark notion, or Else they have received it as a tradition of their Father's. (Our Forefathers Religion is a great plea in these days) The Samaritans they worshipped ▪ they gave a kind of a blind credence,
or that Christ though eternall God yet was also perfect man, that he died for sinners, &c. The wretches will tell you they beleeve these things; But alas!
or that christ though Eternal God yet was also perfect man, that he died for Sinners, etc. The wretches will tell you they believe these things; But alas!
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they assent not to them as clear distinct truths, made out evidently and convincingly to their souls, they say they professe they worship they know not what.
they assent not to them as clear distinct truths, made out evidently and convincingly to their Souls, they say they profess they worship they know not what.
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Nor can it be otherwise, for the carnall man hath nothing but the bucket of carnall reason to draw with, out of the unfadomable depth of the mysteries of salvation;
Nor can it be otherwise, for the carnal man hath nothing but the bucket of carnal reason to draw with, out of the unfadomable depth of the Mysteres of salvation;
nor can it be, because (as I have shewed) his assent of his will cannot proceed from a well enlightned understanding, without the precedency of which the will is but ravished into an assent.
nor can it be, Because (as I have showed) his assent of his will cannot proceed from a well enlightened understanding, without the precedency of which the will is but ravished into an assent.
The understanding is that which holds the candle to the will in the soul: Now the assent and credence which every true beleever gives to the word of truth,
The understanding is that which holds the candle to the will in the soul: Now the assent and credence which every true believer gives to the word of truth,
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It is like the Athenian devotion, Paul coming to Athens, Act. 17. 23. found an Altar with this superscription, NONLATINALPHABET, To the unknown God. Their worshipping argued some assent of the will,
It is like the Athenian devotion, Paul coming to Athens, Act. 17. 23. found an Altar with this superscription,, To the unknown God. Their worshipping argued Some assent of the will,
the truth was this, Their understanding had gathered up some generall notions of the Deity [ That there was a God, &c. ] and these might be seen by the light of nature,
the truth was this, Their understanding had gathered up Some general notions of the Deity [ That there was a God, etc. ] and these might be seen by the Light of nature,
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and a Christ, and this ••rist came into the world to save sinners, and they must be good Church-men and serve God, &c. But now where this is an assent in the soul (to a truth) as an act of true Faith, it is out of a distinct and clear understanding.
and a christ, and this ••rist Come into the world to save Sinners, and they must be good Churchmen and serve God, etc. But now where this is an assent in the soul (to a truth) as an act of true Faith, it is out of a distinct and clear understanding.
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and the soul so clearly and brightly sees the truths, that it sets its hand and heart unto, that it wonders at the blindenesse of carnall men, that they should not see it as clear as they do,
and the soul so clearly and brightly sees the truths, that it sets its hand and heart unto, that it wonders At the blindness of carnal men, that they should not see it as clear as they do,
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The word translated, evidence, is NONLATINALPHABET, which signifies, a convincing demonstration, it commeth of the Greek verb NONLATINALPHABET, which signifies (say criticks) so to convince,
The word translated, evidence, is, which signifies, a convincing demonstration, it comes of the Greek verb, which signifies (say critics) so to convince,
Faith hath so fully perswaded the soul of the word, truth, promise, that it desires its hand and heart, to that the soul is fully satisfied in it, and is clear in it.
Faith hath so Fully persuaded the soul of the word, truth, promise, that it Desires its hand and heart, to that the soul is Fully satisfied in it, and is clear in it.
yet it sees by another eye, and so clearly every thing that it assents to, that it conceives there can be no darknesse in it, no reason nor objection pretended against it,
yet it sees by Another eye, and so clearly every thing that it assents to, that it conceives there can be no darkness in it, no reason nor objection pretended against it,
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Fourthly, By a word that signifieth, To lean and relye upon, as an old man leaneth on a staff, 2 Chron. 16. 7, 8. Because thou didst relye upon the Lord, he did deliver them into thy hand, verbatim (say Expositors) because thou didst lean upon him as thy staff.
Fourthly, By a word that signifies, To lean and rely upon, as an old man leaneth on a staff, 2 Chronicles 16. 7, 8. Because thou didst rely upon the Lord, he did deliver them into thy hand, verbatim (say Expositors) Because thou didst lean upon him as thy staff.
Fifthly, By another word, That signifies to stay up the minde, as with a prop, Esau 48. 2. You stay your selves upon the Lord, from fearing despairing, from sinking dejections, &c.
Fifthly, By Another word, That signifies to stay up the mind, as with a prop, Esau 48. 2. You stay your selves upon the Lord, from fearing despairing, from sinking dejections, etc.
A sixth word by which it is exprest, is rolling and hanging upon, as a drowning man on a boy, Psal. 37. 5. So that we may say ▪ That the very essentiall act in which consists the marrow of justifying Faith, is this — When the soul being perswaded of the truth of Gods eternall word, gives a f•ll and fixt assent, and credence to it;
A sixth word by which it is expressed, is rolling and hanging upon, as a drowning man on a boy, Psalm 37. 5. So that we may say ▪ That the very essential act in which consists the marrow of justifying Faith, is this — When the soul being persuaded of the truth of God's Eternal word, gives a f•ll and fixed assent, and credence to it;
and that this is not that Act of Faith which justifieth, is plain, Because the soul must be justified before it can put forth it self in this Act. This is a comfortable but not a necessary Act of Faith,
and that this is not that Act of Faith which Justifieth, is plain, Because the soul must be justified before it can put forth it self in this Act. This is a comfortable but not a necessary Act of Faith,
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If before I am justified, I should be tied to beleeve I am actually justified, the Gospel would oblige me to that in order to my justification, which I cannot upon warrantable grounds beleeve, till after my justification:
If before I am justified, I should be tied to believe I am actually justified, the Gospel would oblige me to that in order to my justification, which I cannot upon warrantable grounds believe, till After my justification:
And yet we may not altogether shut out confidence, and perswasion, out of the justifying Act of Faith, give me therefore leave to adde a word or two concerning it.
And yet we may not altogether shut out confidence, and persuasion, out of the justifying Act of Faith, give me Therefore leave to add a word or two Concerning it.
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YOu may remember that I have told you, that in order to the increasing of faith, we must labour to remove those blocks and scruples which hinder the progresse of faith in the Soule:
YOu may Remember that I have told you, that in order to the increasing of faith, we must labour to remove those blocks and scruples which hinder the progress of faith in the Soul:
To this Complaint now I shall apply my second consideration, viz. That true faith is of so good a nature that it will (keeping its truth) consist with much weaknesse in the severall acts,
To this Complaint now I shall apply my second consideration, viz. That true faith is of so good a nature that it will (keeping its truth) consist with much weakness in the several acts,
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First, It is without question, that all Doubtings are •infull, they are the smoakings of our corruptions, they are begotten of sinne, the depravation of our originall light, with which God in innocencie enlightned Adam, that is the cause,
First, It is without question, that all Doubtings Are •infull, they Are the smokings of our corruptions, they Are begotten of sin, the depravation of our original Light, with which God in innocence enlightened Adam, that is the cause,
Fifthly and lastly, from the various condition of the Saints of God here, sometimes they have a full Moon, •non no Moon-light at all, but a dark Eclipse.
Fifthly and lastly, from the various condition of the Saints of God Here, sometime they have a full Moon, •non no Moonlight At all, but a dark Eclipse.
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First, I will shew you what doubts and weaknesses and imper•ections may consist with true Faith in a gracious soule, in relation to the severall acts of it.
First, I will show you what doubts and Weaknesses and imper•ections may consist with true Faith in a gracious soul, in Relation to the several acts of it.
THough some dispute knowledge to be a• act of Faith, yet we say, that it is required to the lowest and meanest act of Faith (which is assent) rather then an act of Faith of it self;
THough Some dispute knowledge to be a• act of Faith, yet we say, that it is required to the lowest and Meanest act of Faith (which is assent) rather then an act of Faith of it self;
yet in regard many Christians that strive and labour after knowledge (having wanted those meanes that others have had, either in regard of hearing the Word,
yet in regard many Christians that strive and labour After knowledge (having wanted those means that Others have had, either in regard of hearing the Word,
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For thy knowing nothing as thou oughtest to know (as thou complainest) it is happy for thy soule, (if thou speakest from thy heart,) that God hath wrought thy heart into so low an opinion of thy self.
For thy knowing nothing as thou Ought to know (as thou complainest) it is happy for thy soul, (if thou Speakest from thy heart,) that God hath wrought thy heart into so low an opinion of thy self.
But now for thy reall ignorance that thou so much complainest of, I shall propound a few considerations, which wil shew thee how much ignorance may consist with true faith in the soule,
But now for thy real ignorance that thou so much complainest of, I shall propound a few considerations, which will show thee how much ignorance may consist with true faith in the soul,
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to beleeve, That Iesus Christ came into the world to save sinners, that he became man, a Iesus, a full Savior, that he dyed for us that we might live;
to believe, That Iesus christ Come into the world to save Sinners, that he became man, a Iesus, a full Saviour, that he died for us that we might live;
that there is no salvation in any other but in him, and that in him there is a fulnesse of salvation, &c. These now are those pillars upon which our salvation stands,
that there is no salvation in any other but in him, and that in him there is a fullness of salvation, etc. These now Are those pillars upon which our salvation Stands,
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For how shall they beleeve in him, of whom they have not heard (which was the Apostles question?) but now there are other doctrines which are ordinarily called fundamentalls, because they are such as Christians learn,
For how shall they believe in him, of whom they have not herd (which was the Apostles question?) but now there Are other doctrines which Are ordinarily called fundamentals, Because they Are such as Christians Learn,
the doctrine of the imposition of hands, resurrection of the dead, &c. are reckoned up by the Apostle for fundamentalls, Heb. 6. 1, 2. Now for these it is very possible that a Christian may be ignorant of them,
the Doctrine of the imposition of hands, resurrection of the dead, etc. Are reckoned up by the Apostle for fundamentals, Hebrew 6. 1, 2. Now for these it is very possible that a Christian may be ignorant of them,
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The Doctrine of the Trinity of the persons, viz. That in the Deity there are three distinct manners of being, three distinct subsistences, distinguished each from other by their severall properties;
The Doctrine of the Trinity of the Persons, viz. That in the Deity there Are three distinct manners of being, three distinct subsistences, distinguished each from other by their several properties;
Suppose a Minister should go preach to Heathens, and preach what need men in naturall condition have of Jesus Christ, what a wofull condition they are in without him, what a readinesse there is in Christ to save them: and upon this presse faith;
Suppose a Minister should go preach to heathens, and preach what need men in natural condition have of jesus christ, what a woeful condition they Are in without him, what a readiness there is in christ to save them: and upon this press faith;
as to give you an account of the Trinity of persons? And yet without question it is a truth and a fundamentall truth too, Acts 19. v. 2. Paul came to Ephesus, and found certain men that were Disciples, v. 1. He asks them if they had received the Holy Ghost; they ingenuously confest, that they were so farre from receiving the gifts of the Holy Ghost, that they had not so much as heard whether there was an Holy Ghost or no:
as to give you an account of the Trinity of Persons? And yet without question it is a truth and a fundamental truth too, Acts 19. v. 2. Paul Come to Ephesus, and found certain men that were Disciples, v. 1. He asks them if they had received the Holy Ghost; they ingenuously confessed, that they were so Far from receiving the Gifts of the Holy Ghost, that they had not so much as herd whither there was an Holy Ghost or no:
after the Spirit of God hath enlightned him, and convinced him, &c. the poor soule (that regarded not instruction before) now begins perhaps to learn to read, pray;
After the Spirit of God hath enlightened him, and convinced him, etc. the poor soul (that regarded not instruction before) now begins perhaps to Learn to read, pray;
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now he heareth the Word more, enquireth concerning God more, &c. and every day discovers more truth then other, to which the soul by nature was blinded; then begins Satans work;
now he hears the Word more, enquireth Concerning God more, etc. and every day discovers more truth then other, to which the soul by nature was blinded; then begins Satan work;
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I have been a poor, blind, ignorant wretch, blind to the truths of Iesus Christ, &c. how could I beleeve while I knew so little? Yes Christian, thou mayest be a Scholler,
I have been a poor, blind, ignorant wretch, blind to the truths of Iesus christ, etc. how could I believe while I knew so little? Yes Christian, thou Mayest be a Scholar,
The beleeving Romanes did not know their liberty in point of holy-dayes, and eating of meats first offered to Idolls, which maketh the Apostle take a great deale of paines for setting Rules to strong Christians how to carry themselves in relation to their weak brethren, whose consciences were stumbled at their eating;
The believing Romans did not know their liberty in point of holy-days, and eating of Meats First offered to Idols, which makes the Apostle take a great deal of pains for setting Rules to strong Christians how to carry themselves in Relation to their weak brothers, whose Consciences were stumbled At their eating;
The Churches of Galatia and Colosse were ignorant about the point of Christian liberty. The indulgent Master will not throw away the childs Exercise for want of a Comma:
The Churches of Galatia and Colosse were ignorant about the point of Christian liberty. The indulgent Master will not throw away the child's Exercise for want of a Comma:
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Every Scholler is not a Chronologer, nor an Historian, no more is every beleever; I may know what Christ was, though I know not what Moses and Aaron were;
Every Scholar is not a Chronologer, nor an Historian, no more is every believer; I may know what christ was, though I know not what Moses and Aaron were;
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but every one that hath the Spirit, hath not the Spirit of prophesie: For those Scriptures which it is necessary in point of salvation every beleever should know, every beleever understands the nature of them:
but every one that hath the Spirit, hath not the Spirit of prophesy: For those Scriptures which it is necessary in point of salvation every believer should know, every believer understands the nature of them:
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but for those places through which the beleevers passages do not lie to Heaven, in which the Elephants may swim, God doth not require that every Lambe should sound those depths.
but for those places through which the believers passages do not lie to Heaven, in which the Elephants may swim, God does not require that every Lamb should found those depths.
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hee may know that Christ satisfied by his active obedience for his actuall sinne, and yet not perfectly understand how Christ being man should be free from sinne, being conceived by the Holy Ghost.
he may know that christ satisfied by his active Obedience for his actual sin, and yet not perfectly understand how christ being man should be free from sin, being conceived by the Holy Ghost.
The Disciples were beleevers, yet were ignorant concerning the Resurrection, yea, concerning Christs union with the Father, Ioh. 14. 4, 5, 6. The knowledge may bee cleare to them in the generall,
The Disciples were believers, yet were ignorant Concerning the Resurrection, yea, Concerning Christ Union with the Father, John 14. 4, 5, 6. The knowledge may be clear to them in the general,
First, It must bee provided hee bee not content with this ignorance, but useth the meanes to increase knowledge, searcheth the Scripture, and heares the Word;
First, It must be provided he be not content with this ignorance, but uses the means to increase knowledge, Searches the Scripture, and hears the Word;
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But for the wilfully ignorant, the High-Priest was to offer no Sacrifice ▪ Know therefore Christian, that thou canst have no comfort that thou beleevest though thou beest ignorant,
But for the wilfully ignorant, the High-Priest was to offer no Sacrifice ▪ Know Therefore Christian, that thou Canst have no Comfort that thou Believest though thou Best ignorant,
the Disciple had not yet known the Father, nor yet the son well, Ioh. 14. 7, 8, 9. But the Apostle sayes, He is Antichrist that denyeth the Father and the Sonne.
the Disciple had not yet known the Father, nor yet the son well, John 14. 7, 8, 9. But the Apostle Says, He is Antichrist that denyeth the Father and the Son.
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Thus I have shewed you how true Faith may consist with doubtings concerning the point of knowledge, which though it be not properly called an act of faith,
Thus I have showed you how true Faith may consist with doubtings Concerning the point of knowledge, which though it be not properly called an act of faith,
I Shall now go on to shew you what doubts a Christian that truely beleeves, may have consistent with his Assent, which I laid down as the first act of faith;
I Shall now go on to show you what doubts a Christian that truly believes, may have consistent with his Assent, which I laid down as the First act of faith;
or if I do, many truths there are that I cannot assent unto; and those which I doe assent to, sometimes me thinks I do assent to them, and sometimes again no;
or if I do, many truths there Are that I cannot assent unto; and those which I do assent to, sometime me thinks I do assent to them, and sometime again no;
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As a man may cheat himselfe that he doth assent, and consequently truely beleeve, though all the world may see that he doth nothing lesse by his irregular walking contrary to his professed assent:
As a man may cheat himself that he does assent, and consequently truly believe, though all the world may see that he does nothing less by his irregular walking contrary to his professed assent:
wee are ordinarily ill Judges of the acts of our mind, because they are secret and occult acts which traffique between the soule and Heaven in an invisible way;
we Are ordinarily ill Judges of the acts of our mind, Because they Are secret and occult acts which traffic between the soul and Heaven in an invisible Way;
nor idolators, nor adulterers, nor effeminate persons, nor abusers of themselves with mankind, nor theeves, nor covetous persons, nor drunkards, nor revilers, nor extortioners shall inherit the kingdom of God;
nor Idolaters, nor Adulterers, nor effeminate Persons, nor Abusers of themselves with mankind, nor thieves, nor covetous Persons, nor drunkards, nor revilers, nor extortioners shall inherit the Kingdom of God;
and trembling at the threatning Word of God, and walking as even as he can set his feet, according to the directive part of Gods Word, that as David, he makes the Word of God a light unto his feet,
and trembling At the threatening Word of God, and walking as even as he can Set his feet, according to the directive part of God's Word, that as David, he makes the Word of God a Light unto his feet,
it was manifest by their actions, in relation to this Sermon, studying and labouring what they could to pacifie the wrath of God before the 40. dayes were come about, that they did verily think it was a word of truth that Ionas spake to them,
it was manifest by their actions, in Relation to this Sermon, studying and labouring what they could to pacify the wrath of God before the 40. days were come about, that they did verily think it was a word of truth that Ionas spoke to them,
and acting according to the Word of God, and squaring their lives by the compasse of it, they do beleeve [ that is, assent unto it ] as a word of truth,
and acting according to the Word of God, and squaring their lives by the compass of it, they do believe [ that is, assent unto it ] as a word of truth,
whether the Word be the Word of God, or onely (as Atheists dreame) a modell of Scripture drawn by some to keep mens consciences in awe, &c. and this makes them conclude, Tush!
whither the Word be the Word of God, or only (as Atheists dream) a model of Scripture drawn by Some to keep men's Consciences in awe, etc. and this makes them conclude, Tush!
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for it is written, he shall give his Angels charge, &c. in which words I conceive as the Devill tempted Christ in an unwarrantable way to rest upon the promise,
for it is written, he shall give his Angels charge, etc. in which words I conceive as the devil tempted christ in an unwarrantable Way to rest upon the promise,
As if he should have said, If the Scripture be true, and you beleeve it, try a little, throw thy self down, thou hast a promise to catch thee, Psal. 91. 11. Throw thy self down,
As if he should have said, If the Scripture be true, and you believe it, try a little, throw thy self down, thou hast a promise to catch thee, Psalm 91. 11. Throw thy self down,
Thou oftentimes hast Quaeries in thy soule, What should I think are the Scriptures, the Word of God or no? They have strange things in them, one would wonder they should be the Word of Truth;
Thou oftentimes hast Queries in thy soul, What should I think Are the Scriptures, the Word of God or no? They have strange things in them, one would wonder they should be the Word of Truth;
but hee alwayes keeps the office of the Moderator to himselfe, when they never go beyond a dispute in thy heart, that thou dost not determine in thy heart the contrary,
but he always keeps the office of the Moderator to himself, when they never go beyond a dispute in thy heart, that thou dost not determine in thy heart the contrary,
if they were children of thy owne begetting, thou wouldst nourish them better. Secondly, If they be onely temptations, thou findest a striving against them.
if they were children of thy own begetting, thou Wouldst nourish them better. Secondly, If they be only temptations, thou Findest a striving against them.
Tell me Christian, when thou hast such an Atheisticall thought laid at the doore of thy heart, that the Scriptures are not the truth of God, what dost thou do with it? what dost thou take it,
Tell me Christian, when thou hast such an Atheistical Thought laid At the door of thy heart, that the Scriptures Are not the truth of God, what dost thou do with it? what dost thou take it,
well, he betakes himselfe to another, v. 8. Christ resists this, v. 10. Satan hath not a word to say but the coward quits the field, packs up and gets himselfe away, v. 13. Try thy thoughts, are they dwelling thoughts,
well, he betakes himself to Another, v. 8. christ resists this, v. 10. Satan hath not a word to say but the coward quits the field, packs up and gets himself away, v. 13. Try thy thoughts, Are they Dwelling thoughts,
but at this very time durst thou live contrary to the rule of the Scripture? Darest thou now go and be drunk and be unclean? for what now should keep thee in awe? Darest thou? then 'tis unbeleefe.
but At this very time durst thou live contrary to the Rule of the Scripture? Darest thou now go and be drunk and be unclean? for what now should keep thee in awe? Darest thou? then it's unbelief.
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and you have heard me giving some notes how a Christian may know, whether such thoughts proceed from a principle of unbeleef and dissenting to the Word of Truth,
and you have herd me giving Some notes how a Christian may know, whither such thoughts proceed from a principle of unbelief and dissenting to the Word of Truth,
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yet it is clear, that they were true beleevers, and so consequently did assent unto the whole word of truth conjunctim, though not to every particular portion and piece of truth contained in that word divisim; there is a further revelation of truth for beleevers:
yet it is clear, that they were true believers, and so consequently did assent unto the Whole word of truth Conjointly, though not to every particular portion and piece of truth contained in that word Divisim; there is a further Revelation of truth for believers:
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and a truth revealed in his Word, that infants ought to be baptized, and it is a robbing of the child of its right, not to bring it to that holy Sacrament;
and a truth revealed in his Word, that Infants ought to be baptised, and it is a robbing of the child of its right, not to bring it to that holy Sacrament;
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yet through weaknesse, some that yet do assent to the Word of God, and would gladly close with every portion of truth revealed in it, dare not assent to this particular portion of Truth,
yet through weakness, Some that yet do assent to the Word of God, and would gladly close with every portion of truth revealed in it, Dare not assent to this particular portion of Truth,
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but he that to some particular portion of truth (not absolutely necessary to salvation) is a debtor through weaknesse, I conceive cannot come alwayes within the censure of an infidell:
but he that to Some particular portion of truth (not absolutely necessary to salvation) is a debtor through weakness, I conceive cannot come always within the censure of an infidel:
and many a one that doth fully and firmly assent to every tittle of Gods Word, doth not, cannot alwayes subscribe to the judgement of this or that man,
and many a one that does Fully and firmly assent to every tittle of God's Word, does not, cannot always subscribe to the judgement of this or that man,
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and to weigh the context, and compare it with other places of Scripture, though we assent to the truth (if it be one) as wrapt up in some other portions of Scripture,
and to weigh the context, and compare it with other places of Scripture, though we assent to the truth (if it be one) as wrapped up in Some other portions of Scripture,
nay yet further, A man may misunderstand some places of Scripture, and thereupon hold that to be truth which is not; (so it be not in the points that are necessary and fundamentall to salvation) and yet have true faith,
nay yet further, A man may misunderstand Some places of Scripture, and thereupon hold that to be truth which is not; (so it be not in the points that Are necessary and fundamental to salvation) and yet have true faith,
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and consume them utterly, as is cleare, Acts 1. 6. They asked of him Wilt thou at this time restore the kingdom to Israel? And the mother of Zebedees children was speaking for Courtiers places for her sons, which was but a plaine and cleare mistake of that place in the 2 of Daniel, 44. yet who durst but say they had true faith? So, many in these dayes do clearly beleeve that Christ shall reign personally here upon earth, a thousand years, with his Saints (it is the Millenaries opinion) which for my part I do not think it is true (and I think that is the opinion of the most) and I think it is a cleare mistake of that place, Revel. 20. v. 4. yet I would be loth to say, that one cannot assent,
and consume them utterly, as is clear, Acts 1. 6. They asked of him Wilt thou At this time restore the Kingdom to Israel? And the mother of Zebedee's children was speaking for Courtiers places for her Sons, which was but a plain and clear mistake of that place in the 2 of daniel, 44. yet who durst but say they had true faith? So, many in these days do clearly believe that christ shall Reign personally Here upon earth, a thousand Years, with his Saints (it is the Millennials opinion) which for my part I do not think it is true (and I think that is the opinion of the most) and I think it is a clear mistake of that place, Revel. 20. v. 4. yet I would be loath to say, that one cannot assent,
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as Christs assuming the humane nature, and the Doctrine of the Trinity, and the sublime Doctrine of Christs union with the soule, &c. Now these also in some manner are cleare to the spirituall mans eye of Faith, in regard that he doth beleeve the Word of God,
as Christ assuming the humane nature, and the Doctrine of the Trinity, and the sublime Doctrine of Christ Union with the soul, etc. Now these also in Some manner Are clear to the spiritual men eye of Faith, in regard that he does believe the Word of God,
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and that so plainly holds out these divine truths, it is clear to him that they are truths, he sees a great deale of reason for him to beleeve contrary to reason;
and that so plainly holds out these divine truths, it is clear to him that they Are truths, he sees a great deal of reason for him to believe contrary to reason;
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but yet when he comes to think how should these things be? and so puzle his faith with reason, he doth not clearly then see that upon a particular enquiry, which in a generall notion seemed very cleare unto him;
but yet when he comes to think how should these things be? and so puzzle his faith with reason, he does not clearly then see that upon a particular enquiry, which in a general notion seemed very clear unto him;
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as in particular, that truth concerning the essentiall and reall union betwixt Jesus Christ and the soule, the true Beleever thinks he sees it very clearly,
as in particular, that truth Concerning the essential and real Union betwixt jesus christ and the soul, the true Believer thinks he sees it very clearly,
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matters of faith are manifest by revelation, but in reason insearchable and incomprehensible. The Divinity of the Scripture is in it self evident to the spirituall man;
matters of faith Are manifest by Revelation, but in reason insearchable and incomprehensible. The Divinity of the Scripture is in it self evident to the spiritual man;
Lastly, he may not clearely by an evidence of Reason, or a direct and distinct evidence of Faith, assent unto severall truths which are in the Word of God,
Lastly, he may not clearly by an evidence of Reason, or a Direct and distinct evidence of Faith, assent unto several truths which Are in the Word of God,
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and though thou mayest be tempted sometimes to doubt of the whole Scripture, and though thou mayest doubt concerning some particular truths that are taken for truths,
and though thou Mayest be tempted sometime to doubt of the Whole Scripture, and though thou Mayest doubt Concerning Some particular truths that Are taken for truths,
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and though thou mayest not for the present by a cleare evidence of reason, or a direct and distinct evidence of faith assent unto severall truths which are in the word, provided,
and though thou Mayest not for the present by a clear evidence of reason, or a Direct and distinct evidence of faith assent unto several truths which Are in the word, provided,
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and a strength to resist the Devils temptations, and to be convinced of every particular truth, and of thy errour (if it bee one) which thou hast taken up from some mistaken portion of Scripture,
and a strength to resist the Devils temptations, and to be convinced of every particular truth, and of thy error (if it be one) which thou hast taken up from Some mistaken portion of Scripture,
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I have already shewed what weaknesse may consist with faith in respect of knowledge, and what doubts in relation to the meanest and lowest act of faith, which is assent:
I have already showed what weakness may consist with faith in respect of knowledge, and what doubts in Relation to the Meanest and lowest act of faith, which is assent:
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It is my task at this time to shew you what doubts and weaknesses may consist with saving faith in a gracious soule in relation to the second act, which is indeed the essence and marrow of justifying faith, that is the act of adhering, the soules rolling, relying,
It is my task At this time to show you what doubts and Weaknesses may consist with Saving faith in a gracious soul in Relation to the second act, which is indeed the essence and marrow of justifying faith, that is the act of adhering, the Souls rolling, relying,
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And therefore it is observed by learned and gracious Mr. Ball, in his Treatise of Faith, that there are six words in Scripture by which the Holy Ghost doth in Scripture expresse to us true and saving faith, every one of which doth denote unto us, that the very essence and marrow of true and saving faith is a reli•nce and dependance of the soule upon Christ.
And Therefore it is observed by learned and gracious Mr. Ball, in his Treatise of Faith, that there Are six words in Scripture by which the Holy Ghost does in Scripture express to us true and Saving faith, every one of which does denote unto us, that the very essence and marrow of true and Saving faith is a reli•nce and dependence of the soul upon christ.
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A fourth word signifies to leane upon, as a man leanes himselfe upon a staffe, 2 Chron. 16. v. 7, 8. A fifth word signifies to stay and rest the minde upon, Isa. 48. 2. They stay themselves upon the God of Israel.
A fourth word signifies to lean upon, as a man leans himself upon a staff, 2 Chronicles 16. v. 7, 8. A fifth word signifies to stay and rest the mind upon, Isaiah 48. 2. They stay themselves upon the God of Israel.
as a man in danger of drowning, catcheth hold of a Willow, and hang upon it, all which words denote to us, that the true and proper distinguishing act of true justifying faith is the soules rolling it selfe upon the promises of life,
as a man in danger of drowning, Catches hold of a Willow, and hang upon it, all which words denote to us, that the true and proper distinguishing act of true justifying faith is the Souls rolling it self upon the promises of life,
I take true justifying faith, so far as it is the soules act by the vertue and strength of the Grace of the Lord Jesus Christ infused, in relation to this act, to be this,
I take true justifying faith, so Far as it is the Souls act by the virtue and strength of the Grace of the Lord jesus christ infused, in Relation to this act, to be this,
and how to satiisfie the soule that conceives it doth not truly rely upon Christ because it doth not finde that it can rely so fully and constantly as it desires,
and how to satiisfie the soul that conceives it does not truly rely upon christ Because it does not find that it can rely so Fully and constantly as it Desires,
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depending and relying is the act of this hand (helped by Gods Spirit;) full perswasion of this reliance is more the shining of Gods face then the act of our soules;
depending and relying is the act of this hand (helped by God's Spirit;) full persuasion of this reliance is more the shining of God's face then the act of our Souls;
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Heaven is a thing unseen, and he that measureth his faith by his eye, may call an Ephah an Omer, especially if thou wilt not think that thou hast faith,
Heaven is a thing unseen, and he that measureth his faith by his eye, may call an Ephah an Omer, especially if thou wilt not think that thou hast faith,
Resting and relying upon Christ is an act of the minde, and is an hidden and mysticall act which we cannot weigh in any scales to try whether it be full weight yea or no;
Resting and relying upon christ is an act of the mind, and is an hidden and mystical act which we cannot weigh in any scales to try whither it be full weight yea or no;
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but because they cannot understand the secret mystery of the internal act, therefore they will not, they cannot flatter their souls into a faith and apprehension that they do truly beleeve,
but Because they cannot understand the secret mystery of the internal act, Therefore they will not, they cannot flatter their Souls into a faith and apprehension that they do truly believe,
Suppose a man had put up a Petition to the King for some place of honour and trust, this Petition lyes unanswered a great while, at last the King answers this Petition,
Suppose a man had put up a Petition to the King for Some place of honour and trust, this Petition lies unanswered a great while, At last the King answers this Petition,
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and yet not know of any such matter, but verily beleeve his Petition lies like a cast paper, hath he not his dignity because he knows it not? Christians are misjudging creatures,
and yet not know of any such matter, but verily believe his Petition lies like a cast paper, hath he not his dignity Because he knows it not? Christians Are Misjudging creatures,
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The Hypocrite calls his drosse Gold, his Alchymie Silver, and the self-suspecting Christian is as ready on the other hand, to call his Gold Brasse, and his Silver Lead:
The Hypocrite calls his dross Gold, his Alchemy Silver, and the self-suspecting Christian is as ready on the other hand, to call his Gold Brass, and his Silver Led:
though they dare not conclude the falshood and nullity, yet they dare not assert the reality and verity of any act of Faith in their soules, they live at great incertainties,
though they Dare not conclude the falsehood and nullity, yet they Dare not assert the reality and verity of any act of Faith in their Souls, they live At great Uncertainties,
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there was a thick darknesse surprized Adams understanding when he fell, and this still clouds all the children of Adam; we are not able to discerne or judge of the nature of the internall acts of the minde;
there was a thick darkness surprised Adams understanding when he fell, and this still Clouds all the children of Adam; we Are not able to discern or judge of the nature of the internal acts of the mind;
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and no wonder if when he brings his rammes to batter, the poor mud wall of a Christian shakes, especially considering how smooth an Orator he is to perswade,
and no wonder if when he brings his rams to batter, the poor mud wall of a Christian shakes, especially considering how smooth an Orator he is to persuade,
now when Satan takes a flint and a steele, and falls a striking, and he meets with such a box of ready dry'd tinder, no wonder if hee quickly strikes fire; Besides,
now when Satan Takes a flint and a steel, and falls a striking, and he meets with such a box of ready dried tinder, no wonder if he quickly strikes fire; Beside,
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but onely under the Broad Seale of Heaven, the apprehension and assurance, and full perswasion of it, the soule may live without comfort a great while,
but only under the Broad Seal of Heaven, the apprehension and assurance, and full persuasion of it, the soul may live without Comfort a great while,
and rather then thou wouldst deny him or not enjoy him in his Ordinances, if thou didst not rely upon God as thy portion? No, the soule will not look upon this as a sufficient evidence,
and rather then thou Wouldst deny him or not enjoy him in his Ordinances, if thou didst not rely upon God as thy portion? No, the soul will not look upon this as a sufficient evidence,
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Paul was not in the same temper Rom. 7. that he was Rom. 8. 38. Peters crying Master save me, or else I perish, did argue his faith was under water more then his head.
Paul was not in the same temper Rom. 7. that he was Rom. 8. 38. Peter's crying Master save me, or Else I perish, did argue his faith was under water more then his head.
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Davids temper, Psal. 27. 1, 2, 3. was not the same with his temper, 1 Sam. 27. 1. In the first he would not bee afraid of an Host encamping round about, no though the Host consisted of ten thousand, Psal. 3. 6. But in that place, 1 Sam. 27. 1. tells us hee was afraid of one Saul, and that after many experiences.
Davids temper, Psalm 27. 1, 2, 3. was not the same with his temper, 1 Sam. 27. 1. In the First he would not be afraid of an Host encamping round about, no though the Host consisted of ten thousand, Psalm 3. 6. But in that place, 1 Sam. 27. 1. tells us he was afraid of one Saul, and that After many experiences.
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nor a drop of water, yet I would not feare, my faith should be like that Hab. 3. 17. Another time my heart is so farre from it, that though I have for the present enough,
nor a drop of water, yet I would not Fear, my faith should be like that Hab. 3. 17. another time my heart is so Far from it, that though I have for the present enough,
David, Psal. 3. would not be afraid of his soules going out of his body if ten thousand swords were ready to cut out a passage for his soule out of his body.
David, Psalm 3. would not be afraid of his Souls going out of his body if ten thousand swords were ready to Cut out a passage for his soul out of his body.
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the body may be sometimes sick and lesse active, and yet living: So the soule may be sick, and Faith act more weakly then at other times, yet Faith may be alive.
the body may be sometime sick and less active, and yet living: So the soul may be sick, and Faith act more weakly then At other times, yet Faith may be alive.
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but it is also true, that the best Beleever findes a great deal of difficulty more for his soule to close with and rely upon some particular promises then upon others;
but it is also true, that the best Believer finds a great deal of difficulty more for his soul to close with and rely upon Some particular promises then upon Others;
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God hath made promises for this life, Earth is made over by Indenture to the Saints as well as Heaven, Mat. 6. 32. God hath made promises of protection in times of danger, of sufficiencie in time of peuury;
God hath made promises for this life, Earth is made over by Indenture to the Saints as well as Heaven, Mathew 6. 32. God hath made promises of protection in times of danger, of sufficiency in time of peuury;
And if a Christian be surrounded with swords, and be in the midst of dangers, it is a hard thing now confidently and without feare to rely upon Gods shield and buckler,
And if a Christian be surrounded with swords, and be in the midst of dangers, it is a hard thing now confidently and without Fear to rely upon God's shield and buckler,
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I am confident when David manifested such an evident distrust of Gods promise for protection of him, 1 Sam. 27. 1. he did not at all distrust God for saving of him;
I am confident when David manifested such an evident distrust of God's promise for protection of him, 1 Sam. 27. 1. he did not At all distrust God for Saving of him;
I appeal to any of you, whether you have not found it an easier thing to rely upon a promise for salvation and strengthning and quickning grace which meerely concerns the soule,
I appeal to any of you, whither you have not found it an Easier thing to rely upon a promise for salvation and strengthening and quickening grace which merely concerns the soul,
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What reason canst thou give, why thou shouldest not beleeve Gods promises for pardon of sinnes? What? because thou art a backslider? The promise is made to such, Hos. 14. 4. Is it because thou hast an hard heart? the promise is made to such, Ezek. 11. 19, 20. But now come and ask the soule when dangers are at hand,
What reason Canst thou give, why thou Shouldst not believe God's promises for pardon of Sins? What? Because thou art a backslider? The promise is made to such, Hos. 14. 4. Is it Because thou hast an hard heart? the promise is made to such, Ezekiel 11. 19, 20. But now come and ask the soul when dangers Are At hand,
I have been a backsliding creature, and though the sins and backslidings of Gods people be no sufficient reason to warrant the soules distrust for salvation,
I have been a backsliding creature, and though the Sins and backslidings of God's people be no sufficient reason to warrant the Souls distrust for salvation,
yet there is a great pretence of reason that the soul hath from hence why it should a little fear Gods wonted dispensations of temporall mercies to it;
yet there is a great pretence of reason that the soul hath from hence why it should a little Fear God's wonted dispensations of temporal Mercies to it;
for this is a sure rule, that although when God hath elected and justified any, he hath made a sure promise they shall never again be cast out of his eternall favour and love,
for this is a sure Rule, that although when God hath elected and justified any, he hath made a sure promise they shall never again be cast out of his Eternal favour and love,
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yet for their sins he will let them know his anger by withdrawing his temporal dispensations of love and mercy, in relation to which are the promises of protection and temporall mercies given to chasten them with the rods of men,
yet for their Sins he will let them know his anger by withdrawing his temporal dispensations of love and mercy, in Relation to which Are the promises of protection and temporal Mercies given to chasten them with the rods of men,
and with the stripes of the children of men, 1 Sam. 7. 14, 15. See an experience of this in in David, when he had backsliden so far as to commit those two great sins of Murder and Adultery, 2 Sam. 12. David testified his repentance,
and with the stripes of the children of men, 1 Sam. 7. 14, 15. See an experience of this in in David, when he had Backslidden so Far as to commit those two great Sins of Murder and Adultery, 2 Sam. 12. David testified his Repentance,
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and Nathan said to him, the Lord hath put away thy sinne, thou shalt not dye, v. 13. but the sword should never depart from his house, v. 10. his wives should be given to be defloured by his Neighbour, v. 11. The childe should die, v. 15. Now though that David could not reasonably,
and Nathan said to him, the Lord hath put away thy sin, thou shalt not die, v. 13. but the sword should never depart from his house, v. 10. his wives should be given to be deflowered by his Neighbour, v. 11. The child should die, v. 15. Now though that David could not reasonably,
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because of this backsliding, distrust Gods promise for the pardon of his backsliding, yet he could not reasonably rely upon his promises for the blessing of his house with temporall mercies so as before.
Because of this backsliding, distrust God's promise for the pardon of his backsliding, yet he could not reasonably rely upon his promises for the blessing of his house with temporal Mercies so as before.
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and pardon of his sinnes, though he doth not so easily rest, nor so constantly, nor fully rely upon him for some particular promises of temporall mercies.
and pardon of his Sins, though he does not so Easily rest, nor so constantly, nor Fully rely upon him for Some particular promises of temporal Mercies.
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and hence is that of the Apostle, The rejoycing of your faith, but David hath bidden us, Rejoyce with trembling. I have read a speech of S. Austine, that such as was the degree of sollicitous feare, such was the degree of grounded assurance.
and hence is that of the Apostle, The rejoicing of your faith, but David hath bidden us, Rejoice with trembling. I have read a speech of S. Augustine, that such as was the degree of solicitous Fear, such was the degree of grounded assurance.
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Ephraim exalted himselfe by speaking trembling, Hos. 13. 1. The woman feared and trembled, Mar. 5. 33. yet Christ told her that her faith had made her whole.
Ephraim exalted himself by speaking trembling, Hos. 13. 1. The woman feared and trembled, Mar. 5. 33. yet christ told her that her faith had made her Whole.
Paul trembling said, What wilt thou have me to doe? Acts 9. 6. And yet I think none in their right wits will deny that the seeds of faith were growing in Pauls heart, though the stalk shaked.
Paul trembling said, What wilt thou have me to do? Acts 9. 6. And yet I think none in their right wits will deny that the seeds of faith were growing in Paul's heart, though the stalk shaked.
then the soule considers what burthen it hath to lay upon it, and remembers it is the heavy weight of all its originall and actuall sins, this makes it tremble and fear;
then the soul considers what burden it hath to lay upon it, and remembers it is the heavy weight of all its original and actual Sins, this makes it tremble and Fear;
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and the Lord just in the nick of time sent his Angel and delivered him Act. 12. 9. Peter could not tell what to think of it, he wist not that was true that was done by the Angel,
and the Lord just in the neck of time sent his Angel and Delivered him Act. 12. 9. Peter could not tell what to think of it, he wist not that was true that was done by the Angel,
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but thought that he had seen a vision, he was fain to stay a while before he came to himselfe, and said, Now I know of a surety, that God hath sent his Angel to bring me out:
but Thought that he had seen a vision, he was fain to stay a while before he Come to himself, and said, Now I know of a surety, that God hath sent his Angel to bring me out:
now when under the saddest and deepest apprehensions the soule hath of eternall sinking into hell, God beyond all his expectations sends his Angel to knock off these fetters,
now when under the Saddest and Deepest apprehensions the soul hath of Eternal sinking into hell, God beyond all his Expectations sends his Angel to knock off these fetters,
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and makes the chaines fall off from the Soule, and sayes to the soule, Poor soul, gird up thy self, bind on thy sandalls, come stand up from the dead, Christ shall give thee light, Come, come out of this Hell, cast thy garments about thee, &c. no wonder if the soule for a while,
and makes the chains fallen off from the Soul, and Says to the soul, Poor soul, gird up thy self, bind on thy Sandals, come stand up from the dead, christ shall give thee Light, Come, come out of this Hell, cast thy garments about thee, etc. no wonder if the soul for a while,
like Peter, wist not that this is true which is done, and no wonder if it step a step or two further before its trembling is over, especially considering that these terrours seldome are at once,
like Peter, wist not that this is true which is done, and no wonder if it step a step or two further before its trembling is over, especially considering that these terrors seldom Are At once,
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and here he hangs, this shall save me (saith he;) this twig also breaks, the Lord shews the poor wretch that all its righteousnesse is as a menstruous cloth,
and Here he hangs, this shall save me (Says he;) this twig also breaks, the Lord shows the poor wretch that all its righteousness is as a menstruous cloth,
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but Christ hath given the soul many both sweet and precious promises, and these are the cords that the Lord Iesus Christ throwes out to the soule to pull it to the land with:
but christ hath given the soul many both sweet and precious promises, and these Are the cords that the Lord Iesus christ throws out to the soul to pull it to the land with:
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Now the soule takes this but with trembling untill it hath tryed the strength of them, in regard it conceives the promises are lyable to many ambiguities, bounded with many conditions and limitations,
Now the soul Takes this but with trembling until it hath tried the strength of them, in regard it conceives the promises Are liable to many ambiguities, bounded with many conditions and limitations,
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and hath a true, though a trembling hand of faith (for Faith may have the palsey) and urge the faithfulnesse of God in promising, the surenesse of the promise once made, the unchangeable nature of God;
and hath a true, though a trembling hand of faith (for Faith may have the palsy) and urge the faithfulness of God in promising, the sureness of the promise once made, the unchangeable nature of God;
so that the work lies another way, not so much to perswade them of the truth of the promises in generall, the cause of their trembling lies not here for feare that the promise should faile those to whom it belongs,
so that the work lies Another Way, not so much to persuade them of the truth of the promises in general, the cause of their trembling lies not Here for Fear that the promise should fail those to whom it belongs,
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And now although we must say concerning this trembling, this is also our infirmity, yet none can deny that it is an hereditary disease to the nature of man,
And now although we must say Concerning this trembling, this is also our infirmity, yet none can deny that it is an hereditary disease to the nature of man,
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even as a man that should come out of an horrid and dark dungeon where he hath been in darknesse, thick darknesse, into the glaring sight of the Sun in the top of the Meridian, at the first will be dazeled,
even as a man that should come out of an horrid and dark dungeon where he hath been in darkness, thick darkness, into the glaring sighed of the Sun in the top of the Meridian, At the First will be dazzled,
Iob. 13. 15. Though he kill me, yet I will trust in him ▪ the last words yet I will trust in him, argued faith, and a strong faith; faith that he would trust;
Job 13. 15. Though he kill me, yet I will trust in him ▪ the last words yet I will trust in him, argued faith, and a strong faith; faith that he would trust;
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and yet whoso considereth the first words that Iob apprehended himself in a danger of killing, will easily think that it was a trembling faith that Iob there acted.
and yet whoso Considereth the First words that Job apprehended himself in a danger of killing, will Easily think that it was a trembling faith that Job there acted.
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and strongly rely in his time of desertion, insomuch that in his 6. Psalm, v. 8. he speakes confidently of a thing that he beleeved for as if it were already done, The Lord hath heard the voyce of my weeping;
and strongly rely in his time of desertion, insomuch that in his 6. Psalm, v. 8. he speaks confidently of a thing that he believed for as if it were already done, The Lord hath herd the voice of my weeping;
and yet whosoever readeth but the former part of that Psalm, will finde that he was in a trembling temper, His soule was sore vexed, his bones were troubled, he was weary with his groaning,
and yet whosoever readeth but the former part of that Psalm, will find that he was in a trembling temper, His soul was soar vexed, his bones were troubled, he was weary with his groaning,
but I have been a backslider, and now what have I to doe with the promises? What hath such a wretch as I to doe with these filthy unclean hands of mine to lay hold upon a clean Christ? The sense of sin strikes a deep impression upon the soule,
but I have been a backslider, and now what have I to do with the promises? What hath such a wretch as I to do with these filthy unclean hands of mine to lay hold upon a clean christ? The sense of since strikes a deep impression upon the soul,
to him I will go, and me thinks it goes as the Messengers of Benhadad to Ahab 1 King. 20. Behadad there had wrong'd Ahab, and through the help of God his Army was routed,
to him I will go, and me thinks it Goes as the Messengers of Benhadad to Ahab 1 King. 20. Ben-hadad there had wronged Ahab, and through the help of God his Army was routed,
and sends to Ahab; his servants, v. 31. said to him, We have heard that the Kings of the house of Israel are mercifull Kings, let us put sackcloth on our loynes,
and sends to Ahab; his Servants, v. 31. said to him, We have herd that the Kings of the house of Israel Are merciful Kings, let us put Sackcloth on our loins,
yet it lives, but dare not be seen so openly, it is hidden under the dark cloud of desertion, it squilks as in an inner chamber, it is sensible how it hath deserved death, yea ten thousand deaths;
yet it lives, but Dare not be seen so openly, it is hidden under the dark cloud of desertion, it squilks as in an inner chamber, it is sensible how it hath deserved death, yea ten thousand death's;
But the li•e of grace being yet in the soule, it sayes within it selfe, I have heard that the King of Heaven, the Lord Iesus Christ, is a mercifull Christ;
But the li•e of grace being yet in the soul, it Says within it self, I have herd that the King of Heaven, the Lord Iesus christ, is a merciful christ;
So the soule sends out at such a time a trembling faith, and trembling prayers, and yet truly relies upon Christs mercy, and favour, and the soule sayes to God;
So the soul sends out At such a time a trembling faith, and trembling Prayers, and yet truly relies upon Christ mercy, and favour, and the soul Says to God;
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And indeed there is very great reason for it, if we secondly consider, that the very essence of desertions is Gods withdrawing of his manifestative love from the soul, that the soul,
And indeed there is very great reason for it, if we secondly Consider, that the very essence of desertions is God's withdrawing of his manifestative love from the soul, that the soul,
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Now, that which onely can keep the soule from its naturall temper of trembling, is the apprehended manifestations of Christs love to it, which being withdrawn, the soule falls a trembling again,
Now, that which only can keep the soul from its natural temper of trembling, is the apprehended manifestations of Christ love to it, which being withdrawn, the soul falls a trembling again,
and upon the Lord Iesus Christ for everlasting salvation, and dwell upon them, and yet not be able fully and truly to appropriate and peculiarize all the promises to thy selfe,
and upon the Lord Iesus christ for everlasting salvation, and dwell upon them, and yet not be able Fully and truly to Appropriate and peculiarize all the promises to thy self,
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there are generall and particular promises, absolute and conditiall promises, Promises that concerne some particular people, as the people of the Iews,
there Are general and particular promises, absolute and conditiall promises, Promises that concern Some particular people, as the people of the Iews,
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I shall not meddle with all the distinctions of these promises, but onely with what shall conduce now to my purpose to make out this truth I have laid down in my proposition,
I shall not meddle with all the Distinctions of these promises, but only with what shall conduce now to my purpose to make out this truth I have laid down in my proposition,
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and as I shewed you the last time, in the case of David 2 Sam. 12. But secondly there is a second distinction of promises, I meane of spirituall promises, which it is our duty at all times to apply and rest upon;
and as I showed you the last time, in the case of David 2 Sam. 12. But secondly there is a second distinction of promises, I mean of spiritual promises, which it is our duty At all times to apply and rest upon;
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yet these are either absolute or conditionall: It is a note that I have before somewhere noted, that the promises of Gods first mercies in a way of saving grace to the soule are ordinarily absolute;
yet these Are either absolute or conditional: It is a note that I have before somewhere noted, that the promises of God's First Mercies in a Way of Saving grace to the soul Are ordinarily absolute;
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and these are propounded with conditions, as the promises of heaven for power to rely on Jesus Christ, peace, assurance, &c. Isa. 55. 1. Mat. 11. 29. and again, to him that overcometh will I give to drink of the water of life freely, with many such more;
and these Are propounded with conditions, as the promises of heaven for power to rely on jesus christ, peace, assurance, etc. Isaiah 55. 1. Mathew 11. 29. and again, to him that Overcometh will I give to drink of the water of life freely, with many such more;
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First, it hath its lightsome, summer Sun shine dayes, when it is not conscious ▪ 1. Of any great sinne committed against knowledge, such as Tertullian calls Peccata devorantia salutem;
First, it hath its lightsome, summer Sun shine days, when it is not conscious ▪ 1. Of any great sin committed against knowledge, such as Tertullian calls Peccata devorantia salutem;
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or if the Conduit-pipes through which it passeth be dirty and tainted, the water bringeth the pollution and tang of bitternesse, &c. that was in the pipe, into the house;
or if the Conduit-pipes through which it passes be dirty and tainted, the water brings the pollution and tang of bitterness, etc. that was in the pipe, into the house;
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And thus I have shewed you the distinctions both of times and promises; now I shall conclude the truth of this proposition in some four or five Conclusions.
And thus I have showed you the Distinctions both of times and promises; now I shall conclude the truth of this proposition in Some four or five Conclusions.
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and so likewise what promises were made to any particular persons amongst the Jewes, as for any now to apply that promise made to Hezekiah, I will adde to thy life 15. years:
and so likewise what promises were made to any particular Persons among the Jews, as for any now to apply that promise made to Hezekiah, I will add to thy life 15. Years:
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Secondly, It may possibly be that in some times thou mayest not be able to appropriate the temporall promises that God hath made to his children, amongst which thou art included.
Secondly, It may possibly be that in Some times thou Mayest not be able to Appropriate the temporal promises that God hath made to his children, among which thou art included.
2. In the dark time of desertions, It is hard, as I shall shew you by and by, to apply those promises that are of neerest concernment to our salvation, much more those which are at so remote a distance.
2. In the dark time of desertions, It is hard, as I shall show you by and by, to apply those promises that Are of nearest concernment to our salvation, much more those which Are At so remote a distance.
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To peculiarize these promises, I shewed you the ground of this before, because though God hath promised that his Saints shall never eternally fall out of his favour,
To peculiarize these promises, I showed you the ground of this before, Because though God hath promised that his Saints shall never eternally fallen out of his favour,
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as I shewed you before in the case of David; and I take that to be an old Antinomian errour, instead of a new truth, That God doth not with temporall afflictions correctively punish his best servants for sin.
as I showed you before in the case of David; and I take that to be an old Antinomian error, instead of a new truth, That God does not with temporal afflictions correctively Punish his best Servants for since.
yet if wee through infirmity be not able to rely upon these, I conceive it doth not null the verity of our faith, salvation being not the thing promised in these.
yet if we through infirmity be not able to rely upon these, I conceive it does not null the verity of our faith, salvation being not the thing promised in these.
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What spirituall promises are made conditionally in Scripture, I have shewed you before; now it may possibly be, that even these, though of great concernment to the soule,
What spiritual promises Are made conditionally in Scripture, I have showed you before; now it may possibly be, that even these, though of great concernment to the soul,
Holy Asaph in a dark day with his soule, may say, Will the Lord cast off for ever? and will he be favourable no more? Is his mercy cleane gone for ever? Doth his promise faile for evermore? Hath God forgotten to be gracious? Hath he in anger shut up his tender mercies? The reason lies not, that the soule doubts of the truth of God in his promises at all;
Holy Asaph in a dark day with his soul, may say, Will the Lord cast off for ever? and will he be favourable no more? Is his mercy clean gone for ever? Does his promise fail for evermore? Hath God forgotten to be gracious? Hath he in anger shut up his tender Mercies? The reason lies not, that the soul doubts of the truth of God in his promises At all;
no, it verily thinketh, that if it had fulfilled the conditions of the promises, the promises would remaine to its soule as stedfast as Mount Sion; but it cannot see that: It looks upon its sinnes in a multiplying glasse,
no, it verily Thinketh, that if it had fulfilled the conditions of the promises, the promises would remain to its soul as steadfast as Mount Sion; but it cannot see that: It looks upon its Sins in a multiplying glass,
Thence it is that in the soules dark day of afflictions in the soule, or in a dark day of afflictions to the body, the soules faith is weakned, it is ready to look upon its great affliction as an evidence that it wanteth that interest in God which it should have to apply promises:
Thence it is that in the Souls dark day of afflictions in the soul, or in a dark day of afflictions to the body, the Souls faith is weakened, it is ready to look upon its great affliction as an evidence that it Wants that Interest in God which it should have to apply promises:
this I shall fully make out by considering what is requisite to be in the soule that shall appropriate any promise to it selfe as its portion, upon which it will live, in which,
this I shall Fully make out by considering what is requisite to be in the soul that shall Appropriate any promise to it self as its portion, upon which it will live, in which,
and upon his promises for eternall life, and yet not be able at all times fully and truely to appropriate and peculiarize all the promises to its self:
and upon his promises for Eternal life, and yet not be able At all times Fully and truly to Appropriate and peculiarize all the promises to its self:
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my last Proposition was this, That in dark times a truly gracious soule may not be able to rest upon and apply the most absolute free promises for salvation,
my last Proposition was this, That in dark times a truly gracious soul may not be able to rest upon and apply the most absolute free promises for salvation,
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and from hence further they conclude, that they have not any true faith, because they have not for the present a particular full power to apply these promises as plaisters to their wounded soules,
and from hence further they conclude, that they have not any true faith, Because they have not for the present a particular full power to apply these promises as plasters to their wounded Souls,
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I conceive there are three things that are requisite to be found in the soule that shall be able to apply any particular promise to its selfe as its portion. 1. A cleare understanding of the Promise. 2. A cleare understanding of its own condition. 3. A mighty and particular working of the Spirit of God upon the soule, inabling the sou•e to make such particular application.
I conceive there Are three things that Are requisite to be found in the soul that shall be able to apply any particular promise to its self as its portion. 1. A clear understanding of the Promise. 2. A clear understanding of its own condition. 3. A mighty and particular working of the Spirit of God upon the soul, enabling the sou•e to make such particular application.
the promise must appear to the soule as a salve having a full efficacie and vertue in it for the healing of its sore, otherwise the soule can never apply it;
the promise must appear to the soul as a salve having a full efficacy and virtue in it for the healing of its soar, otherwise the soul can never apply it;
or misunderstanding the intent, and end, and power, and efficacie of the promise; possibly thou mayest understand the promise to be made particular, when it is propounded generall;
or misunderstanding the intent, and end, and power, and efficacy of the promise; possibly thou Mayest understand the promise to be made particular, when it is propounded general;
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it was a plaister spread for anothers wound, and what have I to doe to lay hold on it? Or it was not made for such a sinner as I am not for a backslider, not for such an hard hearted wretch as I am, &c. and with such cavils have stood at a distance from the promise, crying, It is not meet that the childrens bread should be given to dogs;
it was a plaster spread for another's wound, and what have I to do to lay hold on it? Or it was not made for such a sinner as I am not for a backslider, not for such an hard hearted wretch as I am, etc. and with such cavils have stood At a distance from the promise, crying, It is not meet that the Children's bred should be given to Dogs;
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thus, Generall promises for spirituall mercies are alwayes to be applyed particularly, and particular promises for spirituall and temporall mercies are to be applyed generally;
thus, General promises for spiritual Mercies Are always to be applied particularly, and particular promises for spiritual and temporal Mercies Are to be applied generally;
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I call those generall promises which are either made to Gods people in generall, or concerning spirituall things in generall; as for example, God had made a generall promise to any that should pray toward his Temple, 1 King. 8. 37. 40. Iehosaphat being after in distresse, applyed this generall promise to his owne particular condition, 1 Chron. 20. 8. 10. And without question it was from a particular faith in this generall promise, that Daniel prayed with his windowes open towards Hierusal•m, Dan. 6. 10. and so for those promises which are made to the people of God for spirituall mercies in generall, such is that promise, Psal. 84. 11. He will give grace and glory,
I call those general promises which Are either made to God's people in general, or Concerning spiritual things in general; as for Exampl, God had made a general promise to any that should pray towards his Temple, 1 King. 8. 37. 40. Jehoshaphat being After in distress, applied this general promise to his own particular condition, 1 Chronicles 20. 8. 10. And without question it was from a particular faith in this general promise, that daniel prayed with his windows open towards Hierusal•m, Dan. 6. 10. and so for those promises which Are made to the people of God for spiritual Mercies in general, such is that promise, Psalm 84. 11. He will give grace and glory,
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and no good thing will be with-hold from them that live uprightly, ought to be applyed for any spirituall good thing, or particular dispensation of grace.
and no good thing will be withhold from them that live uprightly, ought to be applied for any spiritual good thing, or particular Dispensation of grace.
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So the Apostle Iames 1. 12. would have the twelve Tribes under temptations apply those generall promises of a crowne of life made unto Gods people that endure any affl•ctions, to their particular sufferings in their afflictions, and under their particular temptations.
So the Apostle James 1. 12. would have the twelve Tribes under temptations apply those general promises of a crown of life made unto God's people that endure any affl•ctions, to their particular sufferings in their afflictions, and under their particular temptations.
it cannot be literally applyed to every Christian, particularly that at all times God will be with him in going into Pharaoh, and teach him what to say (for he is not call'd to go in) but thus, it may and ought to be applyed by any particular Christian, That when God cals him to a publike service,
it cannot be literally applied to every Christian, particularly that At all times God will be with him in going into Pharaoh, and teach him what to say (for he is not called to go in) but thus, it may and ought to be applied by any particular Christian, That when God calls him to a public service,
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though not by a particular application, for assistance, just at such a time and in such a manner as the promise was made good to Moses; yet in generall for some kind of assistance in the undergoing of his works;
though not by a particular application, for assistance, just At such a time and in such a manner as the promise was made good to Moses; yet in general for Some kind of assistance in the undergoing of his works;
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as you may see Mark 13. v. 11. And so for that particular promise which was made to Iacob going to Padan-Aram, Gen. 28. 15. Behold (saith God) I am with thee, and will keep thee in all places whithersoever thou goest, &c. A Christian cannot now particularly apply this so as to resolve upon going to Padan-Aram, leaning on the staffe of this promise:
as you may see Mark 13. v. 11. And so for that particular promise which was made to Iacob going to Padan-aram, Gen. 28. 15. Behold (Says God) I am with thee, and will keep thee in all places whithersoever thou goest, etc. A Christian cannot now particularly apply this so as to resolve upon going to Padan-aram, leaning on the staff of this promise:
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But as there is no warrant for such a particular application, so neither ought this to be rejected as a promise of no concernment to a Christian, but to be generally applyed;
But as there is no warrant for such a particular application, so neither ought this to be rejected as a promise of no concernment to a Christian, but to be generally applied;
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and thus far every particular Christian may apply this, viz. when he is called to take an hazzardous and dangerous journey, he may apply this promise for Gods protection of him in it;
and thus Far every particular Christian may apply this, viz. when he is called to take an hazardous and dangerous journey, he may apply this promise for God's protection of him in it;
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and this Christ warranted to us Ioh. 15. 11. 20. Praying that God in keeping up their faith, would fulfill that Promise which he had made to Peter, Luke 22. 32.
and this christ warranted to us John 15. 11. 20. Praying that God in keeping up their faith, would fulfil that Promise which he had made to Peter, Lycia 22. 32.
1. That those promises which for spirituall mercies God hath made to his people in generall, have such vertue in them, that we may in times of need particularly apply them to our soules.
1. That those promises which for spiritual Mercies God hath made to his people in general, have such virtue in them, that we may in times of need particularly apply them to our Souls.
2. That those promises which are made for grace and spirituall good things in generall, may and ought to be particularly applyed to our soules for any speciall good thing,
2. That those promises which Are made for grace and spiritual good things in general, may and ought to be particularly applied to our Souls for any special good thing,
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or call to mind any particular promise, for that dispensation of grace, yet I may apply that promise, Psal. 84. 11. or Zach. 12. 10. where God hath made a promise of all grace to his people,
or call to mind any particular promise, for that Dispensation of grace, yet I may apply that promise, Psalm 84. 11. or Zach 12. 10. where God hath made a promise of all grace to his people,
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though I cannot particularly apply them in that latitude, and with those particular circumstances with which they were made to them, ye•• may apply the substance of them gener•ly, to my selfe in particular,
though I cannot particularly apply them in that latitude, and with those particular Circumstances with which they were made to them, ye•• may apply the substance of them gener•ly, to my self in particular,
I may so farre apply that promise which was particularly made to Peter, and Iames, and Iohn, and Andrew, Mark 13. 3. 11. as to rely upon God, either to keep me from appearing before them,
I may so Far apply that promise which was particularly made to Peter, and James, and John, and Andrew, Mark 13. 3. 11. as to rely upon God, either to keep me from appearing before them,
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he speaks of the Corinthians, as having and being possessed of the Promises, 2 Cor. 7. 1. and Peter writing to scattered strangers, saith 2 Pet. 1. 4. To us are given many great and precious promises.
he speaks of the Corinthians, as having and being possessed of the Promises, 2 Cor. 7. 1. and Peter writing to scattered Strangers, Says 2 Pet. 1. 4. To us Are given many great and precious promises.
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but under the notion of beleevers, as they were the faithfull people of God. Indeed the promises in Genesis are many made to Abraham, and his children, and seed;
but under the notion of believers, as they were the faithful people of God. Indeed the promises in Genesis Are many made to Abraham, and his children, and seed;
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But (as you have lately heard by my reverend Brother in another place, upon another subject) Abraham had a starry seed, and a dusty seed, according to Gods twofold promise, I will make thy seed as the dust of the earth;
But (as you have lately herd by my reverend Brother in Another place, upon Another Subject) Abraham had a starry seed, and a dusty seed, according to God's twofold promise, I will make thy seed as the dust of the earth;
that is, if you were the children of Abraham according to the faith (his starry children;) those Beleevers that do the works of Abraham, and beleeve with the faith of Abraham, they are the seed of Abraham to whom the promise is made;
that is, if you were the children of Abraham according to the faith (his starry children;) those Believers that do the works of Abraham, and believe with the faith of Abraham, they Are the seed of Abraham to whom the promise is made;
And this will be further evident, if you consider in the third place, That the whole Covenant, of which every promise is but a branch or member, was made originally and primarily with the Lord Iesus Christ for all beleevers, Gal. 3. 6. Now to Abraham and his seed were the promises made but as of one, and to thy seed which is Christ.
And this will be further evident, if you Consider in the third place, That the Whole Covenant, of which every promise is but a branch or member, was made originally and primarily with the Lord Iesus christ for all believers, Gal. 3. 6. Now to Abraham and his seed were the promises made but as of one, and to thy seed which is christ.
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But learned Mr. Rutherford disproves that Exposition, and proves that the promise was indeed made with the Person of Christ from the 17. v. for it was made with that Christ, 1. In whom the Covenant was confirmed. 2. In whom the Nations were blessed. 3. In whom we receive the Promise through faith, v. 14. 4. With that Christ that was made a curse for us, v. 13. Which must needs be understood of a personall, not a mysticall Christ;
But learned Mr. Rutherford disproves that Exposition, and Proves that the promise was indeed made with the Person of christ from the 17. v. for it was made with that christ, 1. In whom the Covenant was confirmed. 2. In whom the nations were blessed. 3. In whom we receive the Promise through faith, v. 14. 4. With that christ that was made a curse for us, v. 13. Which must needs be understood of a personal, not a mystical christ;
And secondly, The Covenant made to the fathers and David and his seed, is fulfilled to Christ and his seed, Act. 13. 34, 35. And thirdly, he was the second Adam.
And secondly, The Covenant made to the Father's and David and his seed, is fulfilled to christ and his seed, Act. 13. 34, 35. And Thirdly, he was the second Adam.
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So Christ was the second Adam, and the Covenant was made with him for all those that should be his seed, 1 Cor. 15. 22. And fourthly, All that is required in a Covenant, we finde betwixt God and Christ;
So christ was the second Adam, and the Covenant was made with him for all those that should be his seed, 1 Cor. 15. 22. And fourthly, All that is required in a Covenant, we find betwixt God and christ;
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for the Promises were not made to them as Jewes, but as Christians, (though not known under that name, which was first given to them at Antioch) that is, such as were heires of Christ, and children of Christ;
for the Promises were not made to them as Jews, but as Christians, (though not known under that name, which was First given to them At Antioch) that is, such as were Heirs of christ, and children of christ;
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and not to descend to his children, as that Phil. 2. 9, 10, 11. and Heb. 1. 5. 13. and Is. 53. 10. Psal. 110. 2. Ps. 2 ▪ 8, 9. There are other promises which are made To him and his, even as there is a difference in bonds;
and not to descend to his children, as that Philip 2. 9, 10, 11. and Hebrew 1. 5. 13. and Is. 53. 10. Psalm 110. 2. Ps. 2 ▪ 8, 9. There Are other promises which Are made To him and his, even as there is a difference in bonds;
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And first (saith Mr. Rutherford) I will be thy God, The Mother-Promise is made to him, Psal. 89. 26. Ioh. 20. 17. and to his people too, Ier. 32. 38. Zach. 13. 9.
And First (Says Mr. Rutherford) I will be thy God, The Mother-Promise is made to him, Psalm 89. 26. John 20. 17. and to his people too, Jeremiah 32. 38. Zach 13. 9.
2. Iustification is promised to him (not personall, but of his cause, as Mr. Rutherford distinguishes) Isa. 50. 8. and justification of our persons to us, Ephes. 1. 7. Ier. 1. 32, 33.
2. Justification is promised to him (not personal, but of his cause, as Mr. Rutherford Distinguishes) Isaiah 50. 8. and justification of our Persons to us, Ephesians 1. 7. Jeremiah 1. 32, 33.
5. For his resurrection after three dayes, Psal. 6. 10, 11, to us after a longer time, Ioh. 11. 266. •8, 39. For these things more fully I shall referre you to Mr. Rutherfords tryal and triumph of faith, p. 54 ▪ 55. so that you see clearly, that whatsoever promises were made to the Jewes, either to the Church,
5. For his resurrection After three days, Psalm 6. 10, 11, to us After a longer time, John 11. 266. •8, 39. For these things more Fully I shall refer you to Mr. Rutherfords trial and triumph of faith, p. 54 ▪ 55. so that you see clearly, that whatsoever promises were made to the Jews, either to the Church,
or to the persons of the beleeving Iewes, are to be applyed to us, because they were primarily and originally made with Christ, to whom we have as great a title,
or to the Persons of the believing Iewes, Are to be applied to us, Because they were primarily and originally made with christ, to whom we have as great a title,
I will adde but one more, which together with these will meet with all mistakes which in my little experience I have met with in troubled spirits concerning the understanding of the Promises.
I will add but one more, which together with these will meet with all mistakes which in my little experience I have met with in troubled spirits Concerning the understanding of the Promises.
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I cannot hunger and thirst, &c. I told you before what promises were ordinarily proposed conditionally in Scripture, viz. Promises of second mercies in order to our salvation,
I cannot hunger and thirst, etc. I told you before what promises were ordinarily proposed conditionally in Scripture, viz. Promises of second Mercies in order to our salvation,
as the promises of justification, ease, peace, which follow after vocation Rom. 8. 30. Ho, every one that thirsteth, &c. Blessed are they that hunger and thirst after righteousnesse,
as the promises of justification, ease, peace, which follow After vocation Rom. 8. 30. Ho, every one that Thirsteth, etc. Blessed Are they that hunger and thirst After righteousness,
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But now the Christian not clearly understanding the nature and vertue of these promises, cannot make a particular application of them to its soule, it stands off and cannot make a particular application.
But now the Christian not clearly understanding the nature and virtue of these promises, cannot make a particular application of them to its soul, it Stands off and cannot make a particular application.
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Alas (saith the Christian) these are made upon condition of a wearinesse and an heavy load of hungring and thirsting, of comming, of washing and cleansing, of putting away the evil of my doings, of ceasing to do evil and learning to do well:
Alas (Says the Christian) these Are made upon condition of a weariness and an heavy load of hungering and thirsting, of coming, of washing and cleansing, of putting away the evil of my doings, of ceasing to do evil and learning to do well:
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God requires a wearines of sin, and a loathing of sin, and a sorrow for sin as a condition, Mat. 11. 29. Is. 55, 1, 3. God promiseth to give this self abhorring frame of Spirit,
God requires a weariness of since, and a loathing of since, and a sorrow for since as a condition, Mathew 11. 29. Is. 55, 1, 3. God promises to give this self abhorring frame of Spirit,
and to work this loathing in his peoples soules Ezek. 6 ▪ 9, 20, 43. 36. chap. 31. Zach. 12. 10. God requires washing and cleansing as a condition Isa. 1 ▪ 16. •7. 18. He hath promised to work this in the soule, Christ tels Peter he would do it •oh. 13. 8. And David prayes that God would do it for him Psal. •1. 2. 7. which prayer was grounded upon a promise;
and to work this loathing in his peoples Souls Ezekiel 6 ▪ 9, 20, 43. 36. chap. 31. Zach 12. 10. God requires washing and cleansing as a condition Isaiah 1 ▪ 16. •7. 18. He hath promised to work this in the soul, christ tells Peter he would do it •oh. 13. 8. And David prays that God would do it for him Psalm •1. 2. 7. which prayer was grounded upon a promise;
Isa. 4. 4. v. When the Lord shall •ave washed away the filth of the daughte•s of Sion and shalt have purged the blood of Jerusalem from the midst thereof, by the Spirit of judgement and the spirit of burning, God requires turning and comming and learning and leaving sin,
Isaiah 4. 4. v. When the Lord shall •ave washed away the filth of the daughte•s of Sion and shalt have purged the blood of Jerusalem from the midst thereof, by the Spirit of judgement and the Spirit of burning, God requires turning and coming and learning and leaving since,
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as a condition, but he hath promised to fulfill these, Hosea 14. 8. but he hath said, none can come unlesse the Father draw him Ioh. 6. 44. and the Spouse without question grounding her prayer on a promise, saith, draw me Cant. 1. 5. He hath required turning as a condition Ezek. 33. 11. Ier. 3. 14. but he hath promised to work this in the soule, Mat. 4. 6. and upon this the Church prayes Ier. 31. 18. Turn thou me and I shall be turned:
as a condition, but he hath promised to fulfil these, Hosea 14. 8. but he hath said, none can come unless the Father draw him John 6. 44. and the Spouse without question grounding her prayer on a promise, Says, draw me Cant 1. 5. He hath required turning as a condition Ezekiel 33. 11. Jeremiah 3. 14. but he hath promised to work this in the soul, Mathew 4. 6. and upon this the Church prays Jeremiah 31. 18. Turn thou me and I shall be turned:
Therefore I would have the soule in such a condition, when it stumbles at the condition of a promise, seek out those promises where God promiseth to fulfill those conditions in it,
Therefore I would have the soul in such a condition, when it stumbles At the condition of a promise, seek out those promises where God promises to fulfil those conditions in it,
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Thus had David and Asaph, and the Church, they thought they were cast off Psal. 43. 2. Psal. 44. 9. Psal. 60. 1. Psal. 7•. 1. 77, 7, 89, 38. Now if I think that a part of my body is gangrened, I will never apply Physick to it,
Thus had David and Asaph, and the Church, they Thought they were cast off Psalm 43. 2. Psalm 44. 9. Psalm 60. 1. Psalm 7•. 1. 77, 7, 89, 38. Now if I think that a part of my body is gangrened, I will never apply Physic to it,
so, so long as the Soule conceives that its condition is irrecoverable, its sins unpardonable, that applying promises to it is but applying warm clothes to a dead man; it will never apply.
so, so long as the Soul conceives that its condition is irrecoverable, its Sins unpardonable, that applying promises to it is but applying warm clothes to a dead man; it will never apply.
Now till the soule be brought so farr truly to understand its own condition, that its wounds are curable and to cry unto God for the healing and cure of them;
Now till the soul be brought so Far truly to understand its own condition, that its wounds Are curable and to cry unto God for the healing and cure of them;
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The third and last thing which I will instance in, which must be found in that soule that shall particularly apply a generall promise as its particular portion, is a constant wonderfull working of the powerfull Spirit of God upon the soule:
The third and last thing which I will instance in, which must be found in that soul that shall particularly apply a general promise as its particular portion, is a constant wonderful working of the powerful Spirit of God upon the soul:
let him never so truly understand the nature of his disease, and the vertue of the salve with which the Plaister is spread that is to be applied to the sore, hee is not able yet to apply it and lay it on for cure;
let him never so truly understand the nature of his disease, and the virtue of the salve with which the Plaster is spread that is to be applied to the soar, he is not able yet to apply it and lay it on for cure;
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and in being his children, they become ••ires of the promise, as the Apostle disputes Gal. 3. It is a sweet and remarkable expression of David to this purpose Psal. 119. v. 49. Remember the word unto thy servant upon which [ thou ] hast caused me to hope.
and in being his children, they become ••ires of the promise, as the Apostle disputes Gal. 3. It is a sweet and remarkable expression of David to this purpose Psalm 119. v. 49. remember the word unto thy servant upon which [ thou ] hast caused me to hope.
yet sometimes have the Spirit not so fully and powerfully acting in them the strong and powerfull actings of the Spirit, it being the effects of Gods manifestive love which may be more or lesse in a Christian, though his elective love admits of no degrees:
yet sometime have the Spirit not so Fully and powerfully acting in them the strong and powerful actings of the Spirit, it being the effects of God's manifestive love which may be more or less in a Christian, though his elective love admits of no Degrees:
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I say in this regard I conceive a Christian may have true saving Faith, and yet not for the present at all times bee able to apply the promises with a particular Faith as its owne proper and peculiar portion.
I say in this regard I conceive a Christian may have true Saving Faith, and yet not for the present At all times be able to apply the promises with a particular Faith as its own proper and peculiar portion.
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1. Because there may be a misunderstanding or a cleare ignorance of the vertue of the promises, which must be understood before they can bee particularly applyed.
1. Because there may be a misunderstanding or a clear ignorance of the virtue of the promises, which must be understood before they can be particularly applied.
For the first, I conceive the particular applying of the promise with a confidence, they are my portion, doth argue a sense of faith, which may not be in the soule,
For the First, I conceive the particular applying of the promise with a confidence, they Are my portion, does argue a sense of faith, which may not be in the soul,
So the estimate of the truth of faith that is in the soule, must not be taken in the distemperature of the soule, when under heavy temptations; or secondly, dark and melancholy apprehensions; or thirdly, overpressing afflictions; or fourthly, sad desertions.
So the estimate of the truth of faith that is in the soul, must not be taken in the distemperature of the soul, when under heavy temptations; or secondly, dark and melancholy apprehensions; or Thirdly, overpressing afflictions; or fourthly, sad desertions.
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Thirdly, Because there is a difference between resting out of a principle of hope, which argues onely a relyance and dependance, and out of a principle of certainty and perswasion, applying.
Thirdly, Because there is a difference between resting out of a principle of hope, which argues only a reliance and dependence, and out of a principle of certainty and persuasion, applying.
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The truly beleeving soule, when out of desertions, and from under temptations, and not burthe•d with afflictions and melancholy, doth alwaeys apply the promises with an application of hope;
The truly believing soul, when out of desertions, and from under temptations, and not burthe•d with afflictions and melancholy, does alwaeys apply the promises with an application of hope;
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it hopes they belong to it, though not alwayes with an application of perswasion, now the application of hope and the resting out of a principle of hope, provided there be an acting accordingly, is enough to save, Rom. 8. 24. We are saved by hope, 1 Cor. 15. 19. 1 Col. 27. But yet this we must not rest in,
it hope's they belong to it, though not always with an application of persuasion, now the application of hope and the resting out of a principle of hope, provided there be an acting accordingly, is enough to save, Rom. 8. 24. We Are saved by hope, 1 Cor. 15. 19. 1 Col. 27. But yet this we must not rest in,
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but labour for a full perswasion, the full assurance of hope, Heb. 6. 11. Thou mayest apply thy selfe to the promse, when thou canst not apply the promise to thee:
but labour for a full persuasion, the full assurance of hope, Hebrew 6. 11. Thou Mayest apply thy self to the promise, when thou Canst not apply the promise to thee:
I pray, I look upward, I desire, I faint, I groan, I swoon, and yet not a drop of cordiall water of perswasion that my Christ will afford me to revive my dying spirit;
I pray, I look upward, I desire, I faint, I groan, I swoon, and yet not a drop of cordial water of persuasion that my christ will afford me to revive my dying Spirit;
and is there any certainty in this faith? am I not like a wave of the Sea, tost about with thousands of winds? One while I think I am sure of heaven and glory,
and is there any certainty in this faith? am I not like a wave of the Sea, tossed about with thousands of winds? One while I think I am sure of heaven and glory,
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for if a Christian may have saving Faith, and yet so much weaknesse and doubting consist and be contemporaneous with it in the soule, it will necessarily follow, that Assurance is not the minimum quod sic, the least degree of saving Faith.
for if a Christian may have Saving Faith, and yet so much weakness and doubting consist and be contemporaneous with it in the soul, it will necessarily follow, that Assurance is not the minimum quod sic, the least degree of Saving Faith.
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and pleads only for a generall faith, to believe the history of the Word, and the Articles of Faith &c. 2. The Antinomians on the other side, deny any Faith to be true Faith that is accmpanied with any kind of doubting;
and pleads only for a general faith, to believe the history of the Word, and the Articles of Faith etc. 2. The Antinomians on the other side, deny any Faith to be true Faith that is accmpanied with any kind of doubting;
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Some Reverend Writers living neare the time of the reign of that Popish Doctrine, denying anything of perswasion to come into the nature of true saving Faith,
some Reverend Writers living near the time of the Reign of that Popish Doctrine, denying anything of persuasion to come into the nature of true Saving Faith,
and setting themselves in full opposition to it, have not a little (though unwillingly) contributed to the last opinion, defining Faith to be a perswasion of the pardon of our sins,
and setting themselves in full opposition to it, have not a little (though unwillingly) contributed to the last opinion, defining Faith to be a persuasion of the pardon of our Sins,
and of a pardon past and done &c. I have already shewed you, that the essence and marrow of justifying Faith consists in the soules rolling it selfe and relying upon God for eternall salvation, not in the soules assurance that God is its God;
and of a pardon past and done etc. I have already showed you, that the essence and marrow of justifying Faith consists in the Souls rolling it self and relying upon God for Eternal salvation, not in the Souls assurance that God is its God;
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And therefore our Divines make a distinction betwixt a soules application of its self to the promise, and a soules application of the promise to it selfe, and grant that there may bee in the soule a certainty of Faith in respect of the object,
And Therefore our Divines make a distinction betwixt a Souls application of its self to the promise, and a Souls application of the promise to it self, and grant that there may be in the soul a certainty of Faith in respect of the Object,
Secondly there is a great deale of difference betwixt a perswasion eying the future, and relating to the present; There may be in a gracious soule a perswasion,
Secondly there is a great deal of difference betwixt a persuasion Eyeing the future, and relating to the present; There may be in a gracious soul a persuasion,
the word in Scripture translated full perswasion is NONLATINALPHABET Rom. 4. 21. It is said that Abraham was fully perswaded, it is put in opposition to doubting of unbeliefe, being so, saith the text, hee staggered not through unbeliefe, and so Rom. 14. Let him that eateth be fully perswaded, that is,
the word in Scripture translated full persuasion is Rom. 4. 21. It is said that Abraham was Fully persuaded, it is put in opposition to doubting of unbelief, being so, Says the text, he staggered not through unbelief, and so Rom. 14. Let him that Eateth be Fully persuaded, that is,
but till he feeles it as well as thinkes it, he will hardly have NONLATINALPHABET a full perswasion without any manner of doubts or scruples concerning it.
but till he feels it as well as thinks it, he will hardly have a full persuasion without any manner of doubts or scruples Concerning it.
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and formally justifyed before he beleeves, and so would make our justification, (as Master Burgesse saith wittily) nothing but the fetching a Coppy out of the Courtr•ll;
and formally justified before he believes, and so would make our justification, (as Master Burgess Says wittily) nothing but the fetching a Copy out of the Courtr•ll;
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First, If it bee so, then all the Elect were then made blessed and happy, their sins not being imputed, contrary to Eph. 2. 3. Secondly, because this Doctrine would make justification onely to bee declarative;
First, If it be so, then all the Elect were then made blessed and happy, their Sins not being imputed, contrary to Ephesians 2. 3. Secondly, Because this Doctrine would make justification only to be declarative;
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when the Scriptures tell us that our sinnes are charged upon us till wee beleeve. Thirdly, because Christ cannot as an head represent those that are not his members:
when the Scriptures tell us that our Sins Are charged upon us till we believe. Thirdly, Because christ cannot as an head represent those that Are not his members:
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First, That a Christian may have saving Faith, though he cannot be fully perswaded that God hath actually pardoned and blotted out his sins, and formally justified him;
First, That a Christian may have Saving Faith, though he cannot be Fully persuaded that God hath actually pardoned and blotted out his Sins, and formally justified him;
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Secondly, That a Beleever may have true saving Faith, though he could never yet at all be perswaded that God had actually and formally justified his soule by pardoning his sins.
Secondly, That a Believer may have true Saving Faith, though he could never yet At all be persuaded that God had actually and formally justified his soul by pardoning his Sins.
This is still the application of the promise to the soule, and a reflex act of Faith which conduceth more to the soules comfort then its formall justification.
This is still the application of the promise to the soul, and a reflex act of Faith which conduceth more to the Souls Comfort then its formal justification.
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Thirdly, That a Christian may have true justifying Faith, though he cannot at all times be fully and unquestionably perswaded that God will pardon his sins;
Thirdly, That a Christian may have true justifying Faith, though he cannot At all times be Fully and unquestionably persuaded that God will pardon his Sins;
Fourthly, That a Christian cannot have true saving justifying Faith, unlesse he doth (I doe not say unlesse hee think he doth or unlesse he sayes hee doth,
Fourthly, That a Christian cannot have true Saving justifying Faith, unless he does (I do not say unless he think he does or unless he Says he does,
it is easily perceived by its resolving not to leave crying, praying, walking holily and circumspectly, that it is perswaded in this particular, that it is best both simply and in comparison to draw near to God,
it is Easily perceived by its resolving not to leave crying, praying, walking holily and circumspectly, that it is persuaded in this particular, that it is best both simply and in comparison to draw near to God,
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Ball upon Faith, 1. Part. ch. 8. p. 79. 80. 81. Downams ▪ Warfare, part. 1. l. 2. c ▪ 8. p. 102. §. 2. p. 103. col. 1. 30. 104. §. 6. c. 9. p. 106. part. 1. l. 2. c. 11. p. 118.. cap. 13. p. 127. §. 1. cap. 14. c. 11. and many others who have largely discussed this point, and maintained this truth.
Ball upon Faith, 1. Part. changed. 8. p. 79. 80. 81. Downams ▪ Warfare, part. 1. l. 2. c ▪ 8. p. 102. §. 2. p. 103. col. 1. 30. 104. §. 6. c. 9. p. 106. part. 1. l. 2. c. 11. p. 118.. cap. 13. p. 127. §. 1. cap. 14. c. 11. and many Others who have largely discussed this point, and maintained this truth.
Sixthly and Lastly, It is as false that the Antinomians and Libertines hold, that without this well-grounded full perswasion, there is no faith in the Soule;
Sixthly and Lastly, It is as false that the Antinomians and Libertines hold, that without this well-grounded full persuasion, there is no faith in the Soul;
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First, It is saving, That I have already shewed you, when I fully shewed you that the essence and pith of justifying Faith was a fiduciall rolling our selves and hanging upon the Lord Iesus Christ for pardon. Now as it is saving,
First, It is Saving, That I have already showed you, when I Fully showed you that the essence and pith of justifying Faith was a fiducial rolling our selves and hanging upon the Lord Iesus christ for pardon. Now as it is Saving,
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Davids Faith was a strong Faith, when though all Gods waves were upon him, yet he called upon God daily. Psa. 88. 7, 8, 9. when the soule is so far from being perswaded that it is a lovely one in the Lords eyes, that it conceives it self a damned wretch in the Lords sight,
Davids Faith was a strong Faith, when though all God's waves were upon him, yet he called upon God daily. Psa. 88. 7, 8, 9. when the soul is so Far from being persuaded that it is a lovely one in the lords eyes, that it conceives it self a damned wretch in the lords sighed,
and it is sometimes ready to think that the little glimmering of light it sees, is rather the counterfeiting light of a Glow-worm then the triumphing light of the Sun:
and it is sometime ready to think that the little glimmering of Light it sees, is rather the counterfeiting Light of a Glowworm then the triumphing Light of the Sun:
here will I lie, filthy, bloody, full of sores at the Poole of Bethesda, I will not stirre a step from the Poole, I will lie in the way till thou hast cured mee.
Here will I lie, filthy, bloody, full of sores At the Pool of Bethesda, I will not stir a step from the Pool, I will lie in the Way till thou hast cured me.
doth it not argue a great a reliance? The woman of Canaan had no assurance of Christs favour, Matth. 15. 21. she cryed, he answered her not a word, v. 23. nay,
does it not argue a great a reliance? The woman of Canaan had no assurance of Christ favour, Matthew 15. 21. she cried, he answered her not a word, v. 23. nay,
when she made friends to him, he would neither heare her nor her friends mediation, (though they were Christs own Disciples) still she comes and worshippeth him, he chides her; (this yet argued no assurance) she replyes;
when she made Friends to him, he would neither hear her nor her Friends mediation, (though they were Christ own Disciples) still she comes and Worshippeth him, he chides her; (this yet argued no assurance) she replies;
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& my reliance upon him, that he will do what he can to hold me? Oh! it is a sweet thing to see a soul hang upon Christs little finger, that only apprehendeth a generall promise,
& my reliance upon him, that he will do what he can to hold me? Oh! it is a sweet thing to see a soul hang upon Christ little finger, that only apprehendeth a general promise,
yet it cryes, and hangs, and weeps, and relies, & scorns to lay its little finger upon any thing else, any self sufficiency, any creature-righteousnesse to bear it up; it argues a strong faith: O soul, be not deceived! Great is thy faith;
yet it cries, and hangs, and weeps, and relies, & scorns to lay its little finger upon any thing Else, any self sufficiency, any creature-righteousnesse to bear it up; it argues a strong faith: Oh soul, be not deceived! Great is thy faith;
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yea and such a one as shall be strong and certain, both in respect of the object and event, that yet hath not this sublime act of Faith, which is assurance.
yea and such a one as shall be strong and certain, both in respect of the Object and event, that yet hath not this sublime act of Faith, which is assurance.
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I hasten to a second conclusion, and all the rest of my Propositions with respect to a full perswasion that our sins already are actually and formally pardoned. 2. Conclus.
I hasten to a second conclusion, and all the rest of my Propositions with respect to a full persuasion that our Sins already Are actually and formally pardoned. 2. Conclusion.
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for I doe not think that it is a piece of Faith necessary to the justification of a soule, that it should believe that its sinnes are really and actually pardoned,
for I do not think that it is a piece of Faith necessary to the justification of a soul, that it should believe that its Sins Are really and actually pardoned,
or mountaines of silver or beds of spices, or ten thousand rivers of oyle; yet I say, I doe not take it to be an act of justifying Faith, but of the justifyed soule.
or Mountains of silver or Beds of spices, or ten thousand Rivers of oil; yet I say, I do not take it to be an act of justifying Faith, but of the justified soul.
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as in that sixth Psalme, vers. 1. 2, 3, 4. compared with vers. 9. Sometimes the heavens are so cleare to gracious soules, that the shinings of grace dazzle their soules so much, that nothing will satisfie them but heaven;
as in that sixth Psalm, vers. 1. 2, 3, 4. compared with vers. 9. Sometime the heavens Are so clear to gracious Souls, that the shinings of grace dazzle their Souls so much, that nothing will satisfy them but heaven;
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David, I am confident, would have beene glad of an errand to have sent him out of the world to heaven, Psal. 34. But the good man again in the 39 Psalm, prayes as heartily for his life,
David, I am confident, would have been glad of an errand to have sent him out of the world to heaven, Psalm 34. But the good man again in the 39 Psalm, prays as heartily for his life,
as any poore wretch could have done, that lay under an apprehension of a past sentence in hell against him, 1 Pet. 1. 8. we read of a rejoycing, with which believers should rejoyce,
as any poor wretch could have done, that lay under an apprehension of a past sentence in hell against him, 1 Pet. 1. 8. we read of a rejoicing, with which believers should rejoice,
It is a sure note, that manifestative love hath its degrees, and it is from a strong influence of Gods manifestative love to the soule that the soule hath such a perswasion;
It is a sure note, that manifestative love hath its Degrees, and it is from a strong influence of God's manifestative love to the soul that the soul hath such a persuasion;
1. Commonly just upon Gods return after a long desertion and sad expectation, the souls assurance is very great, and its perswasion very high: God turns mid-night into mid-day:
1. Commonly just upon God's return After a long desertion and sad expectation, the Souls assurance is very great, and its persuasion very high: God turns midnight into midday:
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2. And commonly at greatest distresse, God comes in with strongest perswasions and fullest assurance, as when the Christian is cal'd to Martyrdom or cal'd to dye,
2. And commonly At greatest distress, God comes in with Strongest persuasions and Fullest assurance, as when the Christian is called to Martyrdom or called to die,
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or cal'd to do any great services, that it distrusts its own strength, and is ready to feare of faint, that nothing but the most reviving quick and hot cordiall water can keep the soule cleane,
or called to do any great services, that it distrusts its own strength, and is ready to Fear of faint, that nothing but the most reviving quick and hight cordial water can keep the soul clean,
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ordinarily now at such times, the Lord is pleased to come in with a fulnesse into the soul. (It was but yesterday you heard by my Reverend Brother, that ordinarily God comes in with sighes which are evidences to sence,
ordinarily now At such times, the Lord is pleased to come in with a fullness into the soul. (It was but yesterday you herd by my Reverend Brother, that ordinarily God comes in with sighs which Are evidences to sense,
when the soule is in greatest streights;) and we shall finde that Gods promise made to Abraham was often renewed to him and to Isaac, and to Iacob; but the diligent Reader shall observe, that God pickt out that time,
when the soul is in greatest straights;) and we shall find that God's promise made to Abraham was often renewed to him and to Isaac, and to Iacob; but the diligent Reader shall observe, that God picked out that time,
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and to Isaac when he went to Gerar, Gen. 26. 4. and to Iacob going down to Egypt, Gen. 46. 4. At such times the children of God are to doe double work,
and to Isaac when he went to Gerar, Gen. 26. 4. and to Iacob going down to Egypt, Gen. 46. 4. At such times the children of God Are to do double work,
the Angel therefore twice admonished him, to arise and eat, 1 Kings, ch. 19. 6. 7. The journey was great which he had to go, the frequent Stories of the Martyrs make this good;
the Angel Therefore twice admonished him, to arise and eat, 1 Kings, changed. 19. 6. 7. The journey was great which he had to go, the frequent Stories of the Martyrs make this good;
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when the Lord cald them to their great service at the stake, he prepared them for their double work with double comforts, ravishing their soules with glory, and so often, that God makes many of his deare Saints live upon short commons all their life time,
when the Lord called them to their great service At the stake, he prepared them for their double work with double comforts, ravishing their Souls with glory, and so often, that God makes many of his deer Saints live upon short commons all their life time,
yet (as he sweetly sayeth) God walks in liberty here, and will not have us to limit the breathings of the holy Ghost to jump with the hour of our dying;
yet (as he sweetly Saith) God walks in liberty Here, and will not have us to limit the breathings of the holy Ghost to jump with the hour of our dying;
yea, if there were none of them both, I would make it a great question, whither the wise God would ever keep such a despensation of his love in a full Sun-shine to any soule (though loved never so dearely;) I am afraid though we have much talk of Faith of assurance now adayes in the world,
yea, if there were none of them both, I would make it a great question, whither the wise God would ever keep such a despensation of his love in a full Sunshine to any soul (though loved never so dearly;) I am afraid though we have much talk of Faith of assurance now adays in the world,
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if the Lord should come to sift the hearts of his poor creatures, he would scarce finde the mustard-seed Faith of adherence. 1. Overpowring temptations. 2. Overgrowing corruptions. 3. Naturall distempers of Melancholy. 4. Divine desertions shall hinder assurance,
if the Lord should come to sift the hearts of his poor creatures, he would scarce find the Mustard seed Faith of adherence. 1. Overpowering temptations. 2. Overgrowing corruptions. 3. Natural distempers of Melancholy. 4. Divine desertions shall hinder assurance,
But I have done with this last thing, and now I have shewed you what doubts and weaknesses may consist with every act of Faith in a truly gracious soule.
But I have done with this last thing, and now I have showed you what doubts and Weaknesses may consist with every act of Faith in a truly gracious soul.
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How to comfort that soule that thinks it hath not true Faith, because it doth not feele God strengthning it to those acts of Grace which it ought to act.
How to Comfort that soul that thinks it hath not true Faith, Because it does not feel God strengthening it to those acts of Grace which it ought to act.
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I Will take leave here (apprehending it a seasonable place) to bring it in, to speak something to one scruple of conscience, which doth often perplex many a good Christian;
I Will take leave Here (apprehending it a seasonable place) to bring it in, to speak something to one scruple of conscience, which does often perplex many a good Christian;
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Now this a true Christian may want, though he doth feel Gods spirit carrying him on to acts of mortification and vivification &c. Of this I shall not speak, having spoken the last time,
Now this a true Christian may want, though he does feel God's Spirit carrying him on to acts of mortification and vivification etc. Of this I shall not speak, having spoken the last time,
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though he doth not feele Gods peace sealed up and assured unto his soule, yet he cannot deny but hee feels his soul carryed out by God unto duties, to love him, to desire him, to delight in him &c. Now this latter feeling ought to satisfie the soul,
though he does not feel God's peace sealed up and assured unto his soul, yet he cannot deny but he feels his soul carried out by God unto duties, to love him, to desire him, to delight in him etc. Now this latter feeling ought to satisfy the soul,
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yet he feels God enabling him to apply himselfe to the promise, when he feels God changing and renewing his heart and affections &c. But here is that which many poore Christians want,
yet he feels God enabling him to apply himself to the promise, when he feels God changing and renewing his heart and affections etc. But Here is that which many poor Christians want,
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First, By way of Consolation, I should propound these few things, as considerations which may tend through the blessing of God to the comforting of such souls in such streights.
First, By Way of Consolation, I should propound these few things, as considerations which may tend through the blessing of God to the comforting of such Souls in such straights.
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what shall we therefore conclude that the Sun doth not shine? or that the Sunne doth not cast an influence upon the creatures? this we should call ridiculous.
what shall we Therefore conclude that the Sun does not shine? or that the Sun does not cast an influence upon the creatures? this we should call ridiculous.
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In like manner thou sayest, I doe not feele God casting his influence of grace upon my soul, strengthening me against my corruptions, nor so shining upon me with beames of enlivening quickning grace, my heart is not quick in his service, it is dead unto duties,
In like manner thou Sayest, I do not feel God casting his influence of grace upon my soul, strengthening me against my corruptions, nor so shining upon me with beams of enlivening quickening grace, my heart is not quick in his service, it is dead unto duties,
and dull in them, I doe nor feel the heat of the Son of Righteousnesse warming my soule with beames of love &c. therefore wilt thou conclude God doth not doe it? The Psalmist cryes out for want of feeling, Psal. 22. v. 1. My God, my God,
and dull in them, I do nor feel the heat of the Son of Righteousness warming my soul with beams of love etc. Therefore wilt thou conclude God does not do it? The Psalmist cries out for want of feeling, Psalm 22. v. 1. My God, my God,
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why hast thou forsaken me, and art so farre from my health, and from t•e words of my roaring? and so hee goes on, v. 2. O my God, I cry by day time and thou hearest not,
why hast thou forsaken me, and art so Far from my health, and from t•e words of my roaring? and so he Goes on, v. 2. Oh my God, I cry by day time and thou Hearst not,
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Heark yet once againe to Asaph, Psal. 77. v 4. I am so troubled that I cannot speak, David, Psal. 51. v. 10. 11, 12. He prayes to God, to create a clean heart,
Hark yet once again to Asaph, Psalm 77. v 4. I am so troubled that I cannot speak, David, Psalm 51. v. 10. 11, 12. He prays to God, to create a clean heart,
and renew a right spirit within him, and v. 14. to confirm him with a free spirit. And yet shall we think that at this time David had not the sweet influences of Gods holy Spirit? if so, we are confuted from the foregoing verse, Cast me not away from thy presence, take not thy holy spirit from me.
and renew a right Spirit within him, and v. 14. to confirm him with a free Spirit. And yet shall we think that At this time David had not the sweet influences of God's holy Spirit? if so, we Are confuted from the foregoing verse, Cast me not away from thy presence, take not thy holy Spirit from me.
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we cannot feel the soules conveying of its influence and power of working through every part of the body, wee cannot understand or see or feele the time when it doth it,
we cannot feel the Souls conveying of its influence and power of working through every part of the body, we cannot understand or see or feel the time when it does it,
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if thou lookest to see it and feele it acting, as thou mayest feel the beating of thy pulse upon thy wrist, thou mayst be deceived, it may beat darkly and secretly, it is a secret work of a spirituall substance;
if thou Lookest to see it and feel it acting, as thou Mayest feel the beating of thy pulse upon thy wrist, thou Mayest be deceived, it may beatrice darkly and secretly, it is a secret work of a spiritual substance;
yet speake truth, does not thy soule love him? doest thou not delight in him? doest thou not desire after him? come, let us put a glasse to the mouth of thy soule;
yet speak truth, does not thy soul love him? dost thou not delight in him? dost thou not desire After him? come, let us put a glass to the Mouth of thy soul;
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but on the contrary, doth no communion, no company please thee so as the company of the Saints of God? and doth no communion like thee so as the communion thou hast with thy God in his Ordinances? If so, thou hast some spirituall life in thee;
but on the contrary, does not communion, no company please thee so as the company of the Saints of God? and does no communion like thee so as the communion thou hast with thy God in his Ordinances? If so, thou hast Some spiritual life in thee;
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and when Christ pronounceth such blest as hunger and thirst after righteousnesse, we say in that sense a sincere desire to pray and believe, is materially and by concomitancy a neighbour,
and when christ pronounceth such blessed as hunger and thirst After righteousness, we say in that sense a sincere desire to pray and believe, is materially and by concomitancy a neighbour,
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A verball or semina•• intention to pray, beleeve, love Christ, do his will, is in the seed of praying, beleeving &c. when the intention is supernaturall,
A verbal or semina•• intention to pray, believe, love christ, do his will, is in the seed of praying, believing etc. when the intention is supernatural,
Thirdly therefore consider that feeling at the best is but a deceivable and disputable evidence; ofttimes conclusions grounded upon sense are false and sink in time.
Thirdly Therefore Consider that feeling At the best is but a deceivable and disputable evidence; ofttimes conclusions grounded upon sense Are false and sink in time.
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though he be at that instant fully enlivening thee &c. and againe think that God is at peace with thee, and that hee carrieth thee out to duties &c. when there is no such matter,
though he be At that instant Fully enlivening thee etc. and again think that God is At peace with thee, and that he Carrieth thee out to duties etc. when there is no such matter,
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and it is nothing but the strength of natuarall parts that carrieth thee out &c. Saul thought he had a great deal of feeling, 1 Sam. 15. 13. when he came to meet Gods messenger, he cryes out, Blessed be thou of the Lord;
and it is nothing but the strength of natuarall parts that Carrieth thee out etc. Saul Thought he had a great deal of feeling, 1 Sam. 15. 13. when he Come to meet God's Messenger, he cries out, Blessed be thou of the Lord;
yea oftentimes the fulnesse of the heart causeth the straitnesse of the lips, just as the fulnesse of the vessell may occasion the water to run slowly out of the hole for want of vent or wind.
yea oftentimes the fullness of the heart Causes the straitness of the lips, just as the fullness of the vessel may occasion the water to run slowly out of the hold for want of vent or wind.
thou mayest when thou thinkest that God carrryes thee out with more strength and enlargement to duties, call and misconstrue that to be the strength and assistance of the spirit of God which is occasioned meerly from thy owne clearenesse of naturall spirit,
thou Mayest when thou Thinkest that God carrryes thee out with more strength and enlargement to duties, call and misconstrue that to be the strength and assistance of the Spirit of God which is occasioned merely from thy own clearness of natural Spirit,
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Mistake not, there is a distinction betwixt Praying gifts, and Praying graces; I observe it is said Iacob wrestled with God, (by vertue of strength from him subintellige.) This is the strength of the spirit:
Mistake not, there is a distinction betwixt Praying Gifts, and Praying graces; I observe it is said Iacob wrestled with God, (by virtue of strength from him subintellige.) This is the strength of the Spirit:
God to the best of his dearest servants doth sometimes measure but an Ephah, and sometimes but an Omer; distinguish alwayes betwixt the truth of Gods love to his deare children,
God to the best of his dearest Servants does sometime measure but an Ephah, and sometime but an Omer; distinguish always betwixt the truth of God's love to his deer children,
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that of God which is not seene, is alwayes full and certain to Christians, I meane his elective love, the yernings of his heart towards his deare children;
that of God which is not seen, is always full and certain to Christians, I mean his elective love, the yearnings of his heart towards his deer children;
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God sometimes goes a meere foot pace, just sets one foot before another in them and towards them, sometimes hee goes faster and more strongly in them ▪ and apparently towards them.
God sometime Goes a mere foot pace, just sets one foot before Another in them and towards them, sometime he Goes faster and more strongly in them ▪ and apparently towards them.
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In sicknesses and deseases of the body, Nature may sometimes bee so much infeebled, that sometimes the party affected falls into a dead swound ▪ wherein he is deiprved for a time, not only of the use of his understanding, reason and memory,
In Sicknesses and diseases of the body, Nature may sometime be so much infeebled, that sometime the party affected falls into a dead swoon ▪ wherein he is deiprved for a time, not only of the use of his understanding, reason and memory,
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the soule cast into a swound, and deprived of all the spirituall faculties of it, faith love, life &c. no wonder the soule for the present doth not feele:
the soul cast into a swoon, and deprived of all the spiritual faculties of it, faith love, life etc. no wonder the soul for the present does not feel:
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and secondly if he did dispense alwayes alike, yet a benummed, ashy, winter-sleepy soule hath not that beauty •or that sense which a lively, healthy, well-tempered, clear-spring-awakened soule hath.
and secondly if he did dispense always alike, yet a benumbed, ashy, winter-sleepy soul hath not that beauty •or that sense which a lively, healthy, well-tempered, clear-spring-awakened soul hath.
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now this may comfort thee, when other better and more experienced Christians (by thy own confession) then thy self, can see more in thee, then thou canst feele;
now this may Comfort thee, when other better and more experienced Christians (by thy own Confessi) then thy self, can see more in thee, then thou Canst feel;
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the question is not whither thou oughtest to believe when thou feelest God carrying thee on to believing &c. But whither thou oughtest not to believe that God will strengthen thee,
the question is not whither thou Ought to believe when thou Feel God carrying thee on to believing etc. But whither thou Ought not to believe that God will strengthen thee,
and carry thee out to acts of believing and loving &c. But some may say, What doth this differ from Free-will doctrine? Can I believe unlesse God doth strengthen me to believe? Why, doe you call upon a man to lay hold when he complaineth that he wants hands ▪ or upon a man to walk,
and carry thee out to acts of believing and loving etc. But Some may say, What does this differ from Freewill Doctrine? Can I believe unless God does strengthen me to believe? Why, do you call upon a man to lay hold when he Complaineth that he Wants hands ▪ or upon a man to walk,
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and I confesse that it is not in thy power to believe this promise, but God must strengthen thee and help thee before thou canst believe this promise that he will strengthen thee and help thee;
and I confess that it is not in thy power to believe this promise, but God must strengthen thee and help thee before thou Canst believe this promise that he will strengthen thee and help thee;
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I have only one thing more to doe, and that is to speak a word or two of direction to such soules to shew them what to doe, that they may be comforted, in which I will be briefe.
I have only one thing more to do, and that is to speak a word or two of direction to such Souls to show them what to do, that they may be comforted, in which I will be brief.
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Art thou in desertion? believe and hope, and thou shalt feele again. It is a known maxime, Take away the cause, and the effect will cease. But Secondly, Wait for feeling;
Art thou in desertion? believe and hope, and thou shalt feel again. It is a known maxim, Take away the cause, and the Effect will cease. But Secondly, Wait for feeling;
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this is is a part of thy duty in relation to this want, especially caused by Gods will, Is. 40. 31. They that wait upon the Lord, shall renew their strength like the Eagle.
this is is a part of thy duty in Relation to this want, especially caused by God's will, Is. 40. 31. They that wait upon the Lord, shall renew their strength like the Eagl.
doth sense say God doth not strengthen me? and doth Gods word say, these things I could not doe if God did not strengthen me? whither it be now better to believe God, or deceivable sense, judge thou.
does sense say God does not strengthen me? and does God's word say, these things I could not do if God did not strengthen me? whither it be now better to believe God, or deceivable sense, judge thou.
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Fourthly, Learn to acknowledged Gods little finger? thou doest not finde God lending his whole hand, perhaps not strengthening thee in such a measure to act grace in such a degree;
Fourthly, Learn to acknowledged God's little finger? thou dost not find God lending his Whole hand, perhaps not strengthening thee in such a measure to act grace in such a degree;
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This learned Mr Rutherford gives great Reason for; as 1. Because it is ordinarily seen that a Christian may begin to pray with sad and fleshly complaints of unbeliefe,
This learned Mr Rutherford gives great Reason for; as 1. Because it is ordinarily seen that a Christian may begin to pray with sad and fleshly complaints of unbelief,
and freedome of spirit. 4. We are commanded in the day of trouble and temptation to pray, Psal. 50. 15. Math. 6. 13. • 5. It is a sinfull omission in us not to pray and act, not to doe what we can,
and freedom of Spirit. 4. We Are commanded in the day of trouble and temptation to pray, Psalm 50. 15. Math. 6. 13. • 5. It is a sinful omission in us not to pray and act, not to do what we can,
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though we feele a weaknesse &c. and severall other Reasons he gives, p. 486. 487. &c. Now doest thou not feele the strengthening influence of Gods Spirit carrying thee on to thy duty? yet doe it, that is the way to come to have a feeling;
though we feel a weakness etc. and several other Reasons he gives, p. 486. 487. etc. Now dost thou not feel the strengthening influence of God's Spirit carrying thee on to thy duty? yet do it, that is the Way to come to have a feeling;
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I have shewed you how true faith will and may consist with many doubtings, and with what weaknesses it may consist in respect of knowledge, assent, reliance, and assurance;
I have showed you how true faith will and may consist with many doubtings, and with what Weaknesses it may consist in respect of knowledge, assent, reliance, and assurance;
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to summe up this businesse fully, I have only by way of conclusion to discover to you in what the doubtings which may be in Gods dearest Saints, differ from the doubtings of unbelievers and reprobates.
to sum up this business Fully, I have only by Way of conclusion to discover to you in what the doubtings which may be in God's dearest Saints, differ from the doubtings of unbelievers and Reprobates.
doubting of despaire, not opposite only but contradictory to faith &c. How shall I know whither my doubts bee such as may consist with faith in a gracious soule yea or no & c?
doubting of despair, not opposite only but contradictory to faith etc. How shall I know whither my doubts be such as may consist with faith in a gracious soul yea or no & c?
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IN regard of this, it will bee necessary that I should difference doubts, and shew you wherein the Christian may be comforted, being assured his doubts are not such as are inconsistent with true faith;
IN regard of this, it will be necessary that I should difference doubts, and show you wherein the Christian may be comforted, being assured his doubts Are not such as Are inconsistent with true faith;
for thy comfort therefore, know that there is a vaste difference betwixt the doubts of Gods people and the doubts of reprobates, apparent in these five particulars.
for thy Comfort Therefore, know that there is a vast difference betwixt the doubts of God's people and the doubts of Reprobates, apparent in these five particulars.
The principle from which the doubts arise, which are in the Saints of God, is infirmity, Rom. 4. 19. 20. The Apostle sayes, Abraham staggered not at the Promise of God through unbeliefe,
The principle from which the doubts arise, which Are in the Saints of God, is infirmity, Rom. 4. 19. 20. The Apostle Says, Abraham staggered not At the Promise of God through unbelief,
yea, did he not doubt Gen. 17. 17. when the Lord had promised him a sonne? hee laughed and said in his heart, shall a child be born to him that is an hundred years old? and shall Sarah that is ninty yeares old beare? I know St Austine sayes, Abrahams laughing was risus exultantis, non derisio diffidentis, the laughing of one that rejoyced,
yea, did he not doubt Gen. 17. 17. when the Lord had promised him a son? he laughed and said in his heart, shall a child be born to him that is an hundred Years old? and shall Sarah that is ninty Years old bear? I know Saint Augustine Says, Abrahams laughing was risus exultantis, non derisio diffidentis, the laughing of one that rejoiced,
In the joy of his heart, he said as Mary upon the like tidings, Luk. 1. v, 38. Behold the servant of the Lord, let it bee now unto me according to thy word;
In the joy of his heart, he said as Marry upon the like tidings, Luk. 1. v, 38. Behold the servant of the Lord, let it be now unto me according to thy word;
and yet through infirmity, he said, How can these things be? and therefore in the very next words, v. 18. he sayes unto God, O that Ishmael might live before thee:
and yet through infirmity, he said, How can these things be? and Therefore in the very next words, v. 18. he Says unto God, Oh that Ishmael might live before thee:
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which words, as they plainely expresse Abrahams good will, and wishing to Ishmael; yet (under correction to better judgements) I conceive also from a comparing of the words before and immediatly after, that they intimate a kinde of doubting of Gods fulfilling his word:
which words, as they plainly express Abrahams good will, and wishing to Ishmael; yet (under correction to better Judgments) I conceive also from a comparing of the words before and immediately After, that they intimate a kind of doubting of God's fulfilling his word:
I trust God will be as good as his word, but yet (to make sure) Oh that Ishmael might live before thee! This (I conceive) wee may see is intimated partly by comparing the words with the former;
I trust God will be as good as his word, but yet (to make sure) O that Ishmael might live before thee! This (I conceive) we may see is intimated partly by comparing the words with the former;
secondly, by comparing the words with those that immediatly follow, as Gods reply upon that desire of Abraham, v. 18. And God said, Sarah thy wife shall beare thee a sonne indeed,
secondly, by comparing the words with those that immediately follow, as God's reply upon that desire of Abraham, v. 18. And God said, Sarah thy wife shall bear thee a son indeed,
nay more (to confirme thee) thou shalt call his name Isaac. God addeth two things in his reply to confirm Abrahams faith. 1. The word indeed, 2. He particularizeth his Sonne by name, which he should have.
nay more (to confirm thee) thou shalt call his name Isaac. God adds two things in his reply to confirm Abrahams faith. 1. The word indeed, 2. He particularizeth his Son by name, which he should have.
Let us a little consider the words of the Apostle, and they will fully open this particular, Rom. 4. 20. He staggered not at the promise of God through unbeliefe,
Let us a little Consider the words of the Apostle, and they will Fully open this particular, Rom. 4. 20. He staggered not At the promise of God through unbelief,
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Abraham did a little too much dispute with his sense upon this, and said to his flesh a little too loud, How can these things be? otherwise he would never have gone in unto Hagar his maid:
Abraham did a little too much dispute with his sense upon this, and said to his Flesh a little too loud, How can these things be? otherwise he would never have gone in unto Hagar his maid:
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I might further add, that the word in the verse translated unbeliefe, is by Criticks noted, to signifie rather a perfidiousnesse and rebelling against,
I might further add, that the word in the verse translated unbelief, is by Critics noted, to signify rather a perfidiousness and rebelling against,
Abraham was for the present incredulus, but not infidelis: he did not doubt with such a doubting as is the doubting of an Infidell, that beleeved not the word of God,
Abraham was for the present incredulus, but not Infidels: he did not doubt with such a doubting as is the doubting of an Infidel, that believed not the word of God,
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now on the contrary, the Reprobates doubting proceedes meerely from a root of unbeliefe, he beleeves not that the God that hath promised is faithfull and just to performe,
now on the contrary, the Reprobates doubting proceeds merely from a root of unbelief, he believes not that the God that hath promised is faithful and just to perform,
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But peace (Christian;) whence springs this thinkest thou? The promise is this in substance, that Christ will ease those weary and heavy-laden soules that come unto him;
But peace (Christian;) whence springs this Thinkest thou? The promise is this in substance, that christ will ease those weary and heavy-laden Souls that come unto him;
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Sometimes the occasion of thy doubtings is thy present sense of thy unworthinesse: either thou hast been a great sinner, or since repentance thou hast been a backslider,
Sometime the occasion of thy doubtings is thy present sense of thy unworthiness: either thou hast been a great sinner, or since Repentance thou hast been a backslider,
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when God takes away sense altogether, and oppresseth thee with a present danger. This was Peters case Matth. 14. 28. he was sinking, overwhelmed with a present danger.
when God Takes away sense altogether, and Oppresses thee with a present danger. This was Peter's case Matthew 14. 28. he was sinking, overwhelmed with a present danger.
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when God hath not withdrawn himselfe from his soule, when hee is not opprest with a floud of danger suddenly overwhelming him, the man doubteth not at all.
when God hath not withdrawn himself from his soul, when he is not oppressed with a flood of danger suddenly overwhelming him, the man doubteth not At all.
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the Reprobates hope is cut off from before the Lord, their hope is as the giving up of the ghost, as Iob speakes Iob 11. v. 20. Now the Saint of God though hee doubts,
the Reprobates hope is Cut off from before the Lord, their hope is as the giving up of the ghost, as Job speaks Job 11. v. 20. Now the Saint of God though he doubts,
The Lord sayes to the wicked, Returne you now every one from his evill way and make your wayes and your doings good (the blessing upon it is not exprest:) And they, There is no hope, and what then? Wee will walke after our owne devices,
The Lord Says to the wicked, Return you now every one from his evil Way and make your ways and your doings good (the blessing upon it is not expressed:) And they, There is no hope, and what then? we will walk After our own devices,
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and say with the Iewes Wee will walk after our own wayes &c. seeing there is no hope as we conceive that God will doe us good, we will resolve to do him as much mischiefe as we can; this is the second note.
and say with the Iewes we will walk After our own ways etc. seeing there is no hope as we conceive that God will do us good, we will resolve to do him as much mischief as we can; this is the second note.
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doest thou think there is no hope, and therefore doubtest whether the promise belongs to thee or no? or hath Sathan been busie with thy soule by his temptations? or hath God withdrawn his comfortable presence a little? or art thou under the sense of a present sad danger? and have these occasioned thy present doubting? Thus the best Saints of God may doubt.
dost thou think there is no hope, and Therefore doubtest whither the promise belongs to thee or not? or hath Sathan been busy with thy soul by his temptations? or hath God withdrawn his comfortable presence a little? or art thou under the sense of a present sad danger? and have these occasioned thy present doubting? Thus the best Saints of God may doubt.
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1. Something in God is ordinarily the object of the wickeds doubt, but the object of the Beleevers doubting is ordinarily something in himselfe, something below the Creator.
1. Something in God is ordinarily the Object of the wickeds doubt, but the Object of the Believers doubting is ordinarily something in himself, something below the Creator.
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thus the wretch layes all the fault upon God, Christ never dyed for me &c. God will never save me &c. still the the wretch makes the mole in Gods eye,
thus the wretch lays all the fault upon God, christ never died for me etc. God will never save me etc. still the the wretch makes the mole in God's eye,
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no, they pray, they fast, they are good Churchmen, they read, &c. they beleeve as well as any in the Country where they live, they tythe mint and annise;
no, they pray, they fast, they Are good Churchmen, they read, etc. they believe as well as any in the Country where they live, they tithe mint and Anise;
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and in thy name we have cast out Devills, therefore open to us. Naturall unbeleeving wretches build Castle• in the ayre, have high opinions of their owne doings, they never doubt their owne worthinesse, but Gods willingnesse.
and in thy name we have cast out Devils, Therefore open to us. Natural unbelieving wretches built Castle• in the air, have high opinions of their own doings, they never doubt their own worthiness, but God's willingness.
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The best child of God may sometimes have so low apprehensions of himselfe, and his own vilenesse and unworthinesse, that he may seeme a little to doubt of Gods willingnesse, or at least dispute:
The best child of God may sometime have so low apprehensions of himself, and his own vileness and unworthiness, that he may seem a little to doubt of God's willingness, or At least dispute:
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he may (disceptare, if not dubitare) say, will God be mercifull to such a wretch as I am? though hee hath a good measure of confidence and perswasion in the interim that he will, not understanding that even in this there is a secret dishonouring of God,
he may (disceptare, if not dubitare) say, will God be merciful to such a wretch as I am? though he hath a good measure of confidence and persuasion in the interim that he will, not understanding that even in this there is a secret Dishonoring of God,
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Secondly, now on the contrary, the childe of God makes something in himselfe the object of his doubting, in regard of the exceeding low thoughts of himselfe,
Secondly, now on the contrary, the child of God makes something in himself the Object of his doubting, in regard of the exceeding low thoughts of himself,
upon all his righteousnesse as a menstruous cloth and a filthyrag, and cries out, what is thy servant? a dead dog, that my Lord should make this promise to me;
upon all his righteousness as a menstruous cloth and a filthyrag, and cries out, what is thy servant? a dead dog, that my Lord should make this promise to me;
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It is Gregories note in his comment on the 33. chap. of Iob, 〈 ◊ 〉 quidem quisque &c. every Christian (saith he) in the beginning of his conversion hath abundance of sweet consolation,
It is Gregories note in his comment on the 33. chap. of Job, 〈 ◊ 〉 quidem Quisque etc. every Christian (Says he) in the beginning of his conversion hath abundance of sweet consolation,
So the children of God after they have got beyond their rugged way, and be past the threshold, may be thickned through the remaining vapours of corruption in the heart of the Christian;
So the children of God After they have god beyond their rugged Way, and be passed the threshold, may be thickened through the remaining vapours of corruption in the heart of the Christian;
If a Christian hath once doubted his faith upon a conceit he is not enough humbled, or that he is not elected, or that he hath sinned the sin against the holy Ghost &c. Let him (I say) but once have got over,
If a Christian hath once doubted his faith upon a conceit he is not enough humbled, or that he is not elected, or that he hath sinned the since against the holy Ghost etc. Let him (I say) but once have god over,
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or if they see them afarre off, they shall flee at first sight, they shall see them as conquered captives, that their sight is but as a Generals over-looking the field,
or if they see them afar off, they shall flee At First sighed, they shall see them as conquered captives, that their sighed is but as a Generals overlooking the field,
hee cryes out, O doubts where are your stings? O hell! where is your Victory? Thus they are like the clouds of the heaven, which passe and vanish and return not again,
he cries out, Oh doubts where Are your stings? Oh hell! where is your Victory? Thus they Are like the Clouds of the heaven, which pass and vanish and return not again,
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but like prisoners in fetters to doe homage to their Conquerour. Fifthly, This I have observed, That believers have no doubts but they conquer at last:
but like Prisoners in fetters to do homage to their Conqueror. Fifthly, This I have observed, That believers have no doubts but they conquer At last:
God hath said to Sathan after much intreaty, Behold, all his comfort and peace and quiet, (and yet that but for a moment, a little moment neither) is in thy power; only upon himself [ his life and being ] thou shalt not put forth thy hand.
God hath said to Sathan After much entreaty, Behold, all his Comfort and peace and quiet, (and yet that but for a moment, a little moment neither) is in thy power; only upon himself [ his life and being ] thou shalt not put forth thy hand.
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have not you gotten the day over some of your doubts, concerning which you can say, The God of peace hath already trodden Sathan under your feet? and doe •ot you fight against your present doubts, with great hopes that shortly you shall tread upon the necks of these too? have you not found that Sathan hath put his strongest cavalry in the front,
have not you got the day over Some of your doubts, Concerning which you can say, The God of peace hath already trodden Sathan under your feet? and do •ot you fight against your present doubts, with great hope's that shortly you shall tread upon the necks of these too? have you not found that Sathan hath put his Strongest cavalry in the front,
and most assaulted you in the morning of your conversion unto God? have not you found that those doubts which you have since met with are fewer and weaker then those of the first sort? doth not Sathan begin to draw his bow as if hee wanted strength,
and most assaulted you in the morning of your conversion unto God? have not you found that those doubts which you have since met with Are fewer and Weaker then those of the First sort? does not Sathan begin to draw his bow as if he wanted strength,
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and his arm were now grown feeble, and he began to quit the field? hath he not done his worst think you? have not you found that the clouds that have past are vanished? doe you finde your conquered enemies revive? or are they not rather slain before you? their not returning as it proceeds from Sathans policy, that will not rally his beaten forces againe for feare of a second rout,
and his arm were now grown feeble, and he began to quit the field? hath he not done his worst think you? have not you found that the Clouds that have passed Are vanished? do you find your conquered enemies revive? or Are they not rather slave before you? their not returning as it proceeds from Satan's policy, that will not rally his beaten forces again for Fear of a second rout,
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Fifthly and lastly, therefore, you may difference your doubtings from the doubtings of unbelieving wretches by the effects: Let us see a little what the effects of doubtings are, both in unbelieving wretches,
Fifthly and lastly, Therefore, you may difference your doubtings from the doubtings of unbelieving wretches by the effects: Let us see a little what the effects of doubtings Are, both in unbelieving wretches,
Here's the effect, that the doubting of unbelievers works in their hearts; a wilfull, desperate departing from God, and resolving to walk contrary unto him.
Here's the Effect, that the doubting of unbelievers works in their hearts; a wilful, desperate departing from God, and resolving to walk contrary unto him.
He strives thus to make his calling and election sure, he looks out for strength, searches the Word of God to satisfie him in his scruples, enform him in his mistakes, to deliver him from his feares,
He strives thus to make his calling and election sure, he looks out for strength, Searches the Word of God to satisfy him in his scruples, inform him in his mistakes, to deliver him from his fears,
and comfort him in his sadnesses and dejections of spirit, he enquires at the mouth of Gods Ministers, he goes about the City and streets and broad places, enquiring, saw yee him whom my soule loveth? If hee meeteth with the watch-men, hee enquires of them, Cant. 3. 4. He doth not look upon it as his duty to sit still as dead.
and Comfort him in his sadnesses and dejections of Spirit, he enquires At the Mouth of God's Ministers, he Goes about the city and streets and broad places, inquiring, saw ye him whom my soul loves? If he meeteth with the watchmen, he enquires of them, Cant 3. 4. He does not look upon it as his duty to fit still as dead.
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A fifth Effect (which shall be the last I will name) which doubting produceth in the believing soule, is, a walking with God: What sayes the doubting believer,
A fifth Effect (which shall be the last I will name) which doubting Produceth in the believing soul, is, a walking with God: What Says the doubting believer,
and a rebellion against God? or doe you at this time complaine to God, cry unto him, to lift up the light of his countenance upon you, strive against your doubts, wait for Gods Revelations of his love? and at this instant in the midst of all your sad doubts, walk closely with God according to the rule of his word? Canst thou say,
and a rebellion against God? or do you At this time complain to God, cry unto him, to lift up the Light of his countenance upon you, strive against your doubts, wait for God's Revelations of his love? and At this instant in the midst of all your sad doubts, walk closely with God according to the Rule of his word? Canst thou say,
Though I have been afflicted very much, yet have I not departed from thy judgments: Bee of good comfort (Christian) God shall wipe these teares from thy eyes.
Though I have been afflicted very much, yet have I not departed from thy Judgments: be of good Comfort (Christian) God shall wipe these tears from thy eyes.
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