THE last time I spake to you from these Words, having largely opened before the Import of [ Walking in the Spirit, ] I undertook to shew you how the Flesh here is to be understood, against the Lusts whereof such walking in the Spirit is the prescribed Remedy.
THE last time I spoke to you from these Words, having largely opened before the Import of [ Walking in the Spirit, ] I undertook to show you how the Flesh Here is to be understood, against the Lustiest whereof such walking in the Spirit is the prescribed Remedy.
For though sometimes in the moral Acceptation the Sense is limited (as hath formerly been shewed) to grosser Sins, in contradistinction to more refined, as 2 Cor. 7. 1. and 1 John 2. 16. yet sometimes also it is so far extended,
For though sometime in the moral Acceptation the Sense is limited (as hath formerly been showed) to grosser Sins, in contradistinction to more refined, as 2 Cor. 7. 1. and 1 John 2. 16. yet sometime also it is so Far extended,
c-acp cs av p-acp dt j n1 dt n1 vbz vvn (c-acp vhz av-j vbn vvn) p-acp jc n2, p-acp n1 p-acp av-dc vvn, p-acp crd np1 crd crd cc crd np1 crd crd av av av pn31 vbz av av-j vvn,
as to signifie all Sins, as Col. 2. 11. compar'd with Rom. 6. 6. And in this Context it is plain the Apostle comprehends Sins of both these sorts under this one Expression.
as to signify all Sins, as Col. 2. 11. compared with Rom. 6. 6. And in this Context it is plain the Apostle comprehends Sins of both these sorts under this one Expression.
c-acp pc-acp vvi d n2, p-acp np1 crd crd vvn p-acp np1 crd crd cc p-acp d n1 pn31 vbz j dt n1 vvz n2 pp-f d d n2 p-acp d crd n1.
But what particular Evils he more especially intended here to censure and caution these Galatian Christians against, under this one Name, cannot better be understood than by consulting this Context it self;
But what particular Evils he more especially intended Here to censure and caution these Galatian Christians against, under this one Name, cannot better be understood than by consulting this Context it self;
cc-acp r-crq j n2-jn pns31 av-dc av-j vvn av pc-acp vvi cc n1 d np1 np1 p-acp, p-acp d crd n1, vmbx vvi vbb vvn cs p-acp vvg d n1 pn31 n1;
Some of them more gross, (as we have told you they might be distinguished) Adultery, Fornication, Vncleanness, Lasciviousness, Idolatory, Witchcraft, Murther, Drunkenness, Revellings;
some of them more gross, (as we have told you they might be distinguished) Adultery, Fornication, Uncleanness, Lasciviousness, Idolatory, Witchcraft, Murder, drunkenness, Revellings;
such as Hatred, Vartance, Emulation, Wrath, Strife, Seditions, Heresies, Envyings, &c. It may here be thought strange, that such Sins as these should be animadverted upon in Christian Churches, (as this Epistle is inscribed to such, the Churches of Galatia, Chap. 1. 2.) so soon after the Gospel was come among them, the Apostle himself thought it strange;
such as Hatred, Vartance, Emulation, Wrath, Strife, Seditions, Heresies, Envyings, etc. It may Here be Thought strange, that such Sins as these should be animadverted upon in Christian Churches, (as this Epistle is inscribed to such, the Churches of Galatia, Chap. 1. 2.) so soon After the Gospel was come among them, the Apostle himself Thought it strange;
d c-acp np1-n, n1, n1, n1, n1, n2, n2, n2-vvg, av pn31 vmb av vbi vvn j, cst d n2 c-acp d vmd vbi vvn p-acp p-acp njp np1, (c-acp d n1 vbz vvn p-acp d, dt n2 pp-f np1, np1 crd crd) av av p-acp dt n1 vbds vvn p-acp pno32, dt n1 px31 vvd pn31 j;
for you find him wondring at it, Chap. 1. 5. I marvel that you are so soon removed from him that called you into the Grace of Christ, to another Gospel.
for you find him wondering At it, Chap. 1. 5. I marvel that you Are so soon removed from him that called you into the Grace of christ, to Another Gospel.
and indeed, from this very Context. Some would have us think the Persons were of that Sect called Gnosticks, from their pretended and highly boasted Knowledge.
and indeed, from this very Context. some would have us think the Persons were of that Sect called Gnostics, from their pretended and highly boasted Knowledge.
cc av, p-acp d j n1. d vmd vhi pno12 vvi dt n2 vbdr pp-f d n1 vvn n2, p-acp po32 j-vvn cc av-j j-vvn n1.
The Characters here given them in this and the other Apostolical Epistles do much agree with what divers of the more Ancient Christian Writers, and one Pagan one, (Plotinus) say of that Sect:
The Characters Here given them in this and the other Apostolical Epistles do much agree with what diverse of the more Ancient Christian Writers, and one Pagan one, (Plotinus) say of that Sect:
dt n2 av vvn pno32 p-acp d cc dt j-jn j n2 vdb av-d vvi p-acp r-crq j pp-f dt av-dc j njp n2, cc crd j-jn crd, (np1) vvb pp-f d n1:
Which Pagan, an Interpreter, and great Admirer of his would sain have pass for a Christian, because living in a time when the Controversie between Christianity and Paganism was at the height, he says nothing against Christianity it self,
Which Pagan, an Interpreter, and great Admirer of his would sain have pass for a Christian, Because living in a time when the Controversy between Christianity and Paganism was At the height, he Says nothing against Christianity it self,
but speaks very much against these Pseudo-Christians, whom tho' that Author mentions not by that Name, this his Interpreter often doth it for him, inserting [ The Gnosticks ] even when he is but translating, into the Body of the Work it self. But this less concerns us:
but speaks very much against these Pseudo-Christians, whom though that Author mentions not by that Name, this his Interpreter often does it for him, inserting [ The Gnostics ] even when he is but translating, into the Body of the Work it self. But this less concerns us:
cc-acp vvz av av-d p-acp d j, r-crq cs d n1 n2 xx p-acp d n1, d po31 n1 av vdz pn31 p-acp pno31, vvg [ dt n2 ] av c-crq pns31 vbz p-acp n-vvg, p-acp dt n1 pp-f dt n1 pn31 n1. p-acp d dc vvz pno12:
It is, however, out of question, that this sort of Men very anciently called Gnosticks, did highly vaunt their great Knowledge. A very tempting specious Pretence!
It is, however, out of question, that this sort of Men very anciently called Gnostics, did highly vaunt their great Knowledge. A very tempting specious Pretence!
pn31 vbz, c-acp, av pp-f n1, cst d n1 pp-f n2 av av-jn vvn n2, vdd av-j vvi po32 j n1. dt j j-vvg j n1!
Phansie and not Knowledge, or NONLATINALPHABET, Knowledge misnamed, or falsly so called, (as we may borrow the Apostles Expression, 1 Tim. 6. 20. tho' those Inventions were later) and could only serve to fill the Minds of their Pros•lytes with Wind and Vanity.
Fancy and not Knowledge, or, Knowledge misnamed, or falsely so called, (as we may borrow the Apostles Expression, 1 Tim. 6. 20. though those Inventions were later) and could only serve to fill the Minds of their Pros•lytes with Wind and Vanity.
n1 cc xx n1, cc, n1 vvd, cc av-j av vvn, (c-acp pns12 vmb vvi dt n2 n1, crd np1 crd crd cs d n2 vbdr jc) cc vmd av-j vvi pc-acp vvi dt n2 pp-f po32 n2 p-acp n1 cc n1.
And this may make it appear less strange, that all these sorts of Carnality, that are here mentioned in this Context from ver. 15 to the 21st. should, in reference to the same sort of Men, be so put together.
And this may make it appear less strange, that all these sorts of Carnality, that Are Here mentioned in this Context from for. 15 to the 21st. should, in Referente to the same sort of Men, be so put together.
cc d vmb vvi pn31 vvi dc j, cst d d n2 pp-f n1, cst vbr av vvn p-acp d n1 p-acp p-acp. crd p-acp dt ord. vmd, p-acp n1 p-acp dt d n1 pp-f n2, vbb av vvn av.
For it is evident they were partly a Judaizing, and partly a Paganizing sort of Christians; as (for ends of their own) they affected to call themselves.
For it is evident they were partly a Judaizing, and partly a Paganizing sort of Christians; as (for ends of their own) they affected to call themselves.
p-acp pn31 vbz j pns32 vbdr av dt vvg, cc av dt vvg n1 pp-f np1; c-acp (c-acp n2 pp-f po32 d) pns32 vvd pc-acp vvi px32.
They held it lawful for Christians to joyn with Pagans in their Solemnities of Worship, which they were wont to Celebrate in the Temples of their Idols.
They held it lawful for Christians to join with Pagans in their Solemnities of Worship, which they were wont to Celebrate in the Temples of their Idols.
It is notorious how gross Impurities and Immoralities were in those days incorporated into the Paganish Worship; such as made it sufficiently reasonable that Idolatry should have in conjunction with it Fornication, and Adultery, Vncleanness and Lasciviousn•ss. And for the addition of Witchcraft, it was not unaccountable, there being also Sorceries, Magical Rites and Diabolical Incantations observed to have been intermingled with the Sacra of the Pagans. And for which these (misnamed) Christians might have the greater kindness also,
It is notorious how gross Impurities and Immoralities were in those days incorporated into the Paganish Worship; such as made it sufficiently reasonable that Idolatry should have in conjunction with it Fornication, and Adultery, Uncleanness and Lasciviousn•ss. And for the addition of Witchcraft, it was not unaccountable, there being also Sorceries, Magical Rites and Diabolical Incantations observed to have been intermingled with the Sacra of the Pagans. And for which these (misnamed) Christians might have the greater kindness also,
pn31 vbz j c-crq j n2 cc n2 vbdr p-acp d n2 vvn p-acp dt vvb n1; d c-acp vvd pn31 av-j j cst n1 vmd vhi p-acp n1 p-acp pn31 n1, cc n1, n1 cc vvb. cc p-acp dt n1 pp-f n1, pn31 vbds xx j, a-acp vbg av n2, j n2 cc j n2 vvd pc-acp vhi vbn vvn p-acp dt fw-la pp-f dt n2-jn. cc p-acp r-crq d (vvn) np1 vmd vhi dt jc n1 av,
for the sake of Simon Magus, the Father of their Sect, by whom the Affectation thereof was transmitted to some of his noted Followers, that thought it a glorious thing to vie with their Predecess•r in this sort of Excell•nc•.
for the sake of Simon Magus, the Father of their Sect, by whom the Affectation thereof was transmitted to Some of his noted Followers, that Thought it a glorious thing to vie with their Predecess•r in this sort of Excell•nc•.
Nor is it alien from this purpose to take notice, that those Diabolical Rites are said to have obtained among the Paganish Idolaters of drinking the warm Blood of their Sacrifices,
Nor is it alien from this purpose to take notice, that those Diabolical Rites Are said to have obtained among the Paganish Idolaters of drinking the warm Blood of their Sacrifices,
and of eating things strangled with the Blood in them, upon the Imagination that in their so doing, they did partake of the very Spirit of their Gods whom they worshipped;
and of eating things strangled with the Blood in them, upon the Imagination that in their so doing, they did partake of the very Spirit of their God's whom they worshipped;
and 'tis not altogether unsupposable that rhe Devil might, in some unusual manner, enter into them at those times, more violently agitating their Blood and other Humours;
and it's not altogether unsupposable that rhe devil might, in Some unusual manner, enter into them At those times, more violently agitating their Blood and other Humours;
cc pn31|vbz xx av j cst dt n1 vmd, p-acp d j n1, vvb p-acp pno32 p-acp d n2, av-dc av-j vvg po32 n1 cc j-jn n2;
in the higher Ferments whereof, if by the directer Influence of the great Enemy of Mankind Quarrels and Murders (as was not unlikely) should also sometimes ensue, it could not but heighten the Sport and Triumphs of Hell.
in the higher Ferments whereof, if by the directer Influence of the great Enemy of Mankind Quarrels and Murders (as was not unlikely) should also sometime ensue, it could not but heighten the Sport and Triumphos of Hell.
p-acp dt jc n2 c-crq, cs p-acp dt jc n1 pp-f dt j n1 pp-f n1 n2 cc vvz (c-acp vbds xx j) vmd av av vvi, pn31 vmd xx cc-acp vvi dt n1 cc n2 pp-f n1.
And that the Decree of the Apostles and Elders, Acts 15. might have such a Reference, prohibiting these things conjunctly, Idolatry, and Fornication, and things strangled, and Blood; that they should by no means mingle with the Pagans in these Horrid Rites, a learned Modern Writer of our own hath rendred very probable .
And that the decree of the Apostles and Elders, Acts 15. might have such a Referente, prohibiting these things conjunctly, Idolatry, and Fornication, and things strangled, and Blood; that they should by no means mingle with the Pagans in these Horrid Rites, a learned Modern Writer of our own hath rendered very probable.
cc d dt vvb pp-f dt n2 cc n2-jn, n2 crd n1 vhb d dt n1, vvg d n2 av-j, n1, cc n1, cc n2 vvn, cc n1; cst pns32 vmd p-acp dx n2 vvi p-acp dt n2-jn p-acp d j n2, dt j j n1 pp-f po12 d vhz vvn av j.
And hereto those vehement Dehortations of the Apostle must answerably be understood to refer, 1 Cor. 10. 11. remonstrating to them, that they could not have fellowship with the Lord's Table, and the Table of Devils.
And hereto those vehement Dehortations of the Apostle must answerably be understood to refer, 1 Cor. 10. 11. remonstrating to them, that they could not have fellowship with the Lord's Table, and the Table of Devils.
cc av d j n2 pp-f dt n1 vmb av-j vbi vvn pc-acp vvi, crd np1 crd crd vvg p-acp pno32, cst pns32 vmd xx vhi n1 p-acp dt ng1 n1, cc dt n1 pp-f n2.
things offered to Idols, being sold in the Shambles, he yet most earnestly protests against their presuming to mingle and partake in the horrid Diabolical Rites,
things offered to Idols, being sold in the Shambles, he yet most earnestly protests against their presuming to mingle and partake in the horrid Diabolical Rites,
All thoughts of being by their Christianity obliged and enabled unto strict Purity and Holiness of Heart and Life, were out of Doors with these Seducers,
All thoughts of being by their Christianity obliged and enabled unto strict Purity and Holiness of Heart and Life, were out of Doors with these Seducers,
d n2 pp-f vbg p-acp po32 n1 vvn cc vvn p-acp j n1 cc n1 pp-f n1 cc n1, vbdr av pp-f n2 p-acp d n2,
Whereof the Apostle seemed deeply apprehensive, when he so earnestly inculcates, that in Christ Jesus (or in the Christian state) neither Circumcision nor Vncircumcision were of any avail, but a new Creature, and Faith working by love.
Whereof the Apostle seemed deeply apprehensive, when he so earnestly inculcates, that in christ jesus (or in the Christian state) neither Circumcision nor Uncircumcision were of any avail, but a new Creature, and Faith working by love.
But it must seem of all things the most unaccountable and incongruous, that Men of so profligate Sentiments and Practices, should be for introducing a Justification by the works of the Law, in opposition to that by the Faith of Christ.
But it must seem of all things the most unaccountable and incongruous, that Men of so profligate Sentiments and Practices, should be for introducing a Justification by the works of the Law, in opposition to that by the Faith of christ.
p-acp pn31 vmb vvi pp-f d n2 dt av-ds j cc j, cst n2 pp-f av vvi n2 cc n2, vmd vbi p-acp vvg dt n1 p-acp dt n2 pp-f dt n1, p-acp n1 p-acp d p-acp dt n1 pp-f np1.
'Tis manifest they hated the holy Design of Christian Religion, which they profess'd; and profess'd it, that they might have better opportunity to undermine it.
It's manifest they hated the holy Design of Christian Religion, which they professed; and professed it, that they might have better opportunity to undermine it.
and as the Apostle was all things to all, that he might save some, so were they, that they might pervert and destroy. To the Christian Jews one thing, to the Christian Gentiles another.
and as the Apostle was all things to all, that he might save Some, so were they, that they might pervert and destroy. To the Christian jews one thing, to the Christian Gentiles Another.
cc c-acp dt n1 vbds d n2 p-acp d, cst pns31 vmd vvi d, av vbdr pns32, cst pns32 vmd vvi cc vvi. p-acp dt njp np2 crd n1, p-acp dt njp np1 j-jn.
whereto the Apostle seems to refer, Chap. 5. 13. Ye have been called (he grants) to liberty, but use not (saith he) your liberty for an occasion to the flesh.
whereto the Apostle seems to refer, Chap. 5. 13. You have been called (he grants) to liberty, but use not (Says he) your liberty for an occasion to the Flesh.
Thus we must suppose that they differently apply'd themselves to such as they design'd to make their Proselytes, endeavouring to accommodate themselves in the one of these to one sort of Men,
Thus we must suppose that they differently applied themselves to such as they designed to make their Proselytes, endeavouring to accommodate themselves in the one of these to one sort of Men,
In dealing with the Jewish Christians they not only deny'd the Doctrine of Justification by Faith, (opposing thereto that of Justification by the works of the Law) but calumniated it too,
In dealing with the Jewish Christians they not only denied the Doctrine of Justification by Faith, (opposing thereto that of Justification by the works of the Law) but calumniated it too,
A piece of monstrous Impudence (but usual with Men of such Foreheads) to endeavour the averting that Charge from themselves, to which they were most manifestly liable, by first charging it on the Innocent.
A piece of monstrous Impudence (but usual with Men of such Foreheads) to endeavour the averting that Charge from themselves, to which they were most manifestly liable, by First charging it on the Innocent.
Hereto the Apostle hath manifest reference, when having first asserted against them Justification by Faith only, Gal. 2. 16. Knowing that a man is not justified by the works of the Law,
Hereto the Apostle hath manifest Referente, when having First asserted against them Justification by Faith only, Gal. 2. 16. Knowing that a man is not justified by the works of the Law,
That is, from the two parts of the Law given by Moses, and the two sorts of the Works of the Law enjoyned thereby, that is the Moral, and the Ritual or Ceremonial part. In reference to the former, they fall in with those Jewish Conceits of the Merit of their good Works, done from the Principle of Free-will:
That is, from the two parts of the Law given by Moses, and the two sorts of the Works of the Law enjoined thereby, that is the Moral, and the Ritual or Ceremonial part. In Referente to the former, they fallen in with those Jewish Conceits of the Merit of their good Works, done from the Principle of Freewill:
Which their Expiatory Sacrifices could only be, as they were representative of the One Propitiation; and their other Observances were nothing to their Sanctity,
Which their Expiatory Sacrifices could only be, as they were representative of the One Propitiation; and their other Observances were nothing to their Sanctity,
if the thing they were designed to signifie, did not accompany the Sign. They imagin'd they were not to signify it's Presence, but to supply it's Absence.
if the thing they were designed to signify, did not accompany the Signen. They imagined they were not to signify it's Presence, but to supply it's Absence.
This Notion did obtain even with the stricter sort of them, the Pharisees themselves, who thereupon made very light of the weightier matters of the Law, reckoning that tho' they were guilty of many Immoralilies in Practice, their exact observance of the Rites and Ceremonies enjoyned by Moses, would go far to make an amends;
This Notion did obtain even with the Stricter sort of them, the Pharisees themselves, who thereupon made very Light of the Weightier matters of the Law, reckoning that though they were guilty of many Immoralilies in Practice, their exact observance of the Rites and Ceremonies enjoined by Moses, would go Far to make an amends;
and that their Praying Tythe of Mint, Annis and Cummin, would serve in stead of Judgment, Faith, Mercy, and the love of God, which they are said to pass over as very light and small matters.
and that their Praying Tithe of Mint, Annis and Cummin, would serve in stead of Judgement, Faith, Mercy, and the love of God, which they Are said to pass over as very Light and small matters.
cc cst po32 vvg n1 pp-f n1, fw-la cc np1, vmd vvi p-acp n1 pp-f n1, n1, n1, cc dt n1 pp-f np1, r-crq pns32 vbr vvn pc-acp vvi a-acp p-acp j n1 cc j n2.
but with some kind of Wonder, that when Gospel Light had come among them, and that having known God, or rather been known of him, as Chap. 4. 9. they should attribute any thing to so beggarly Rudiments as these were;
but with Some kind of Wonder, that when Gospel Light had come among them, and that having known God, or rather been known of him, as Chap. 4. 9. they should attribute any thing to so beggarly Rudiments as these were;
cc-acp p-acp d n1 pp-f n1, cst c-crq n1 n1 vhd vvn p-acp pno32, cc d vhg vvn np1, cc av-c vbi vvn pp-f pno31, p-acp np1 crd crd pns32 vmd vvi d n1 p-acp av j n2 c-acp d vbdr;
In Summ therefore, he makes it his business to evidence to them, that both their Justification and their Sanctification must be conjoyned and arise together out of one and the same Root, Christ himself, and by Faith in him (without the Works of the Law) as that which must vitally unite them with him,
In Sum Therefore, he makes it his business to evidence to them, that both their Justification and their Sanctification must be conjoined and arise together out of one and the same Root, christ himself, and by Faith in him (without the Works of the Law) as that which must vitally unite them with him,
p-acp n1 av, pns31 vvz pn31 po31 n1 p-acp n1 p-acp pno32, cst d po32 n1 cc po32 n1 vmb vbi vvn cc vvi av av pp-f crd cc dt d n1, np1 px31, cc p-acp n1 p-acp pno31 (p-acp dt vvz pp-f dt n1) p-acp d r-crq vmb av-j vvi pno32 p-acp pno31,
so as that the Soul being united by this Faith with Christ, must presently die to Sin and love to God, Chap. 2. 19, 20. And at the same time when he delivered a Man from the Law as dead to it, he became to him a continual living Spring of all the Duty, which God did by his Holy Rule require and call for,
so as that the Soul being united by this Faith with christ, must presently die to since and love to God, Chap. 2. 19, 20. And At the same time when he Delivered a Man from the Law as dead to it, he became to him a continual living Spring of all the Duty, which God did by his Holy Rule require and call for,
av c-acp cst dt n1 vbg vvn p-acp d n1 p-acp np1, vmb av-j vvi p-acp n1 cc vvb p-acp np1, np1 crd crd, crd cc p-acp dt d n1 c-crq pns31 vvd dt n1 p-acp dt n1 p-acp j p-acp pn31, pns31 vvd p-acp pno31 dt j j-vvg n1 pp-f d dt n1, r-crq np1 vdd p-acp po31 j n1 vvi cc vvi p-acp,
And 'tis here by the way worth the while to observe how the Apostle himself expounds that Phrase of being dead to the Law by being delivered from it, Rom. 7. 1, 2, 3, 4, 5, 6. And no man can be said to be delivered from any thing,
And it's Here by the Way worth the while to observe how the Apostle himself expounds that Phrase of being dead to the Law by being Delivered from it, Rom. 7. 1, 2, 3, 4, 5, 6. And no man can be said to be Delivered from any thing,
cc pn31|vbz av p-acp dt n1 n1 dt n1 pc-acp vvi c-crq dt n1 px31 vvz d n1 pp-f vbg j p-acp dt n1 p-acp vbg vvn p-acp pn31, np1 crd crd, crd, crd, crd, crd, crd cc dx n1 vmb vbi vvn pc-acp vbi vvn p-acp d n1,
And the Law hurts no man as a Rule of life. But as to one stated under the full Power of it, 'tis a Barr against that great Blessing of the Spirit, Chap. 3. 13, 14. which by it's yet abiding Curse it keeps off from him, hereby occasioning his continuance in sin,
And the Law hurts no man as a Rule of life. But as to one stated under the full Power of it, it's a Bar against that great Blessing of the Spirit, Chap. 3. 13, 14. which by it's yet abiding Curse it keeps off from him, hereby occasioning his Continuance in since,
as the case is stated, Rom. 7. 1, 2, 3, &c. They that were settled, in reference to each other, in the Conjugal state, as the Law and the Sinner were;
as the case is stated, Rom. 7. 1, 2, 3, etc. They that were settled, in Referente to each other, in the Conjugal state, as the Law and the Sinner were;
c-acp dt n1 vbz vvn, np1 crd crd, crd, crd, av pns32 d vbdr vvn, p-acp n1 p-acp d n-jn, p-acp dt j n1, p-acp dt n1 cc dt n1 vbdr;
Whereupon he so copiously distinguishes, Ch. 3. between Jews and Jews, those that were born after the Flesh, and those born of the Spirit, the Sons of the Bond-woman, and of the Free, (as he allegorically speaks,) signifying the latter only born into this new State of life.
Whereupon he so copiously Distinguishes, Christ 3. between jews and jews, those that were born After the Flesh, and those born of the Spirit, the Sons of the Bondwoman, and of the Free, (as he allegorically speaks,) signifying the latter only born into this new State of life.
c-crq pns31 av av-j vvz, np1 crd p-acp np2 cc np2, d cst vbdr vvn p-acp dt n1, cc d vvn pp-f dt n1, dt n2 pp-f dt n1, cc pp-f dt j, (c-acp pns31 av-j vvz,) vvg dt d av-j vvn p-acp d j n1 pp-f n1.
By all which he shews the connection to be most necessary and inviolable, between being justified by Faith in Christ, and a life of Holiness; So little opposite were these to one another, that one and the same Faith was to infer both.
By all which he shows the connection to be most necessary and inviolable, between being justified by Faith in christ, and a life of Holiness; So little opposite were these to one Another, that one and the same Faith was to infer both.
p-acp d r-crq pns31 vvz dt n1 pc-acp vbi av-ds j cc j, p-acp vbg vvn p-acp n1 p-acp np1, cc dt n1 pp-f n1; av av-j j-jn vbdr d pc-acp pi j-jn, cst crd cc dt d n1 vbds pc-acp vvi av-d.
But now that the large extent of this Holiness of Life, might more fully appear, the Apostle signifies, that it must not only exclude those grosser lusts and works of the flesh, but also such,
But now that the large extent of this Holiness of Life, might more Fully appear, the Apostle signifies, that it must not only exclude those grosser Lustiest and works of the Flesh, but also such,
cc-acp av cst dt j n1 pp-f d n1 pp-f n1, vmd dc av-j vvi, dt n1 vvz, cst pn31 vmb xx av-j vvi d jc n2 cc n2 pp-f dt n1, p-acp av d,
For it appears (as it might well be supposed) that so far as any were tainted with the false Notions, and with inclinations to the impure practices before mentioned, they were filled with animosities, with wrath, envyings and hatred towards them that had not received the taint;
For it appears (as it might well be supposed) that so Far as any were tainted with the false Notions, and with inclinations to the impure practices before mentioned, they were filled with animosities, with wrath, envyings and hatred towards them that had not received the taint;
p-acp pn31 vvz (c-acp pn31 vmd av vbi vvn) cst av av-j c-acp d vbdr vvn p-acp dt j n2, cc p-acp n2 p-acp dt j n2 a-acp vvn, pns32 vbdr vvn p-acp n2, p-acp n1, n2-vvg cc n1 p-acp pno32 cst vhd xx vvn dt n1;
and they might have too much place with these back again towards them. Whereupon there could not but be very great and high Ferments in these Churches.
and they might have too much place with these back again towards them. Whereupon there could not but be very great and high Ferments in these Churches.
cc pns32 vmd vhi av d n1 p-acp d av av p-acp pno32. c-crq pc-acp vmd xx p-acp vbi av j cc j n2 p-acp d n2.
Nothing therefore could be more requisite, or seasonable, than that several Instances of this sort of Carnality, should be put into this Catalogue, viz. hatred, variance, emulations, wrath, strise, &c. For they were not to be thought (as was said) more refined,
Nothing Therefore could be more requisite, or seasonable, than that several Instances of this sort of Carnality, should be put into this Catalogue, viz. hatred, variance, emulations, wrath, Strife, etc. For they were not to be Thought (as was said) more refined,
pix av vmd vbi av-dc j, cc j, cs d j n2 pp-f d n1 pp-f n1, vmd vbi vvn p-acp d n1, n1 n1, n1, n2, n1, n1, av c-acp pns32 vbdr xx pc-acp vbi vvn (c-acp vbds vvn) av-dc vvn,
as having less, but a more subtle Energy, or penetrative power of malignity in them. Nor indeed hath Christianity, and the Christian Church suffered more by any sort of Evils,
as having less, but a more subtle Energy, or penetrative power of malignity in them. Nor indeed hath Christianity, and the Christian Church suffered more by any sort of Evils,
c-acp vhg av-dc, p-acp dt av-dc j zz, cc j n1 pp-f n1 p-acp pno32. ccx av vhz np1, cc dt njp n1 vvn av-dc p-acp d n1 pp-f n2-jn,
and so I did as to that which seems the central one among those of this latter sort, viz. that of Heresie: Which I considered according to what it doth import in it self, and did design also to consider it in this its Concomitancy, viz. of the things here mentioned in so •ear conjunction,
and so I did as to that which seems the central one among those of this latter sort, viz. that of Heresy: Which I considered according to what it does import in it self, and did Design also to Consider it in this its Concomitancy, viz. of the things Here mentioned in so •ear conjunction,
cc av pns11 vdd a-acp p-acp cst r-crq vvz dt j crd p-acp d pp-f d d n1, n1 cst pp-f n1: r-crq pns11 vvd vvg p-acp r-crq pn31 vdz vvi p-acp pn31 n1, cc vdd n1 av pc-acp vvi pn31 p-acp d po31 n1, n1 pp-f dt n2 av vvn p-acp av j-jn n1,
But upon serious consideration, and solemn looking up to Heaven for direction, I have determined not to let this sort of Carnality pass without just Animadversion.
But upon serious consideration, and solemn looking up to Heaven for direction, I have determined not to let this sort of Carnality pass without just Animadversion.
cc-acp p-acp j n1, cc j vvg a-acp p-acp n1 p-acp n1, pns11 vhb vvn xx pc-acp vvi d n1 pp-f n1 vvi p-acp j n1.
as to so material and important a part of this holy Wo•d. We are assured the Words of God will do good to them that walk uprightly, that is, to upright-hearted ones, who it must therefore he supposed will walk or deal uprightly in their attendance thereunto.
as to so material and important a part of this holy Wo•d. We Are assured the Words of God will do good to them that walk uprightly, that is, to upright-hearted ones, who it must Therefore he supposed will walk or deal uprightly in their attendance thereunto.
c-acp p-acp av j-jn cc j dt n1 pp-f d j n1. pns12 vbr vvn dt n2 pp-f np1 vmb vdi j p-acp pno32 cst vvb av-j, cst vbz, p-acp j pi2, r-crq pn31 vmb av pns31 vvd vmb vvi cc vvi av-j p-acp po32 n1 av.
And I cannot but hope that God will graciously help us to speak, ••d hear with that Uprightness and Integrity of Heart that this word of his may do good to some, without doing hurt to any.
And I cannot but hope that God will graciously help us to speak, ••d hear with that Uprightness and Integrity of Heart that this word of his may do good to Some, without doing hurt to any.
cc pns11 vmbx p-acp n1 cst np1 vmb av-j vvi pno12 pc-acp vvi, vdd vvi p-acp d n1 cc n1 pp-f n1 cst d n1 pp-f po31 vmb vdi j p-acp d, p-acp vdg n1 p-acp d.
In speaking therefore to this sort of Carnality, (for we must mention it by such a Term as the Holy Ghost hath thought fit to be put upon it) I shall First note to you some previous things more generally.
In speaking Therefore to this sort of Carnality, (for we must mention it by such a Term as the Holy Ghost hath Thought fit to be put upon it) I shall First note to you Some previous things more generally.
p-acp vvg av p-acp d n1 pp-f n1, (c-acp pns12 vmb vvi pn31 p-acp d dt n1 p-acp dt j n1 vhz vvn j pc-acp vbi vvn p-acp pn31) pns11 vmb ord vvb p-acp pn22 d j n2 av-dc av-j.
1. That the several Expressions of it which we find in this Context, in closer Connection with Heresie, as it were guarding it before and behind, viz. Hatred, Variance, Emulation, Wrath, Strife, Seditions, Envyings, do all note but one radical Evil, and do all agree in one root: Whereupon it will be the less needful to insist upon them severally,
1. That the several Expressions of it which we find in this Context, in closer Connection with Heresy, as it were guarding it before and behind, viz. Hatred, Variance, Emulation, Wrath, Strife, Seditions, Envyings, do all note but one radical Evil, and do all agree in one root: Whereupon it will be the less needful to insist upon them severally,
crd cst dt j n2 pp-f pn31 r-crq pns12 vvb p-acp d n1, p-acp jc n1 p-acp n1, c-acp pn31 vbdr vvg pn31 a-acp cc a-acp, n1 n1, n1, n1, n1, n1, n2, n2-vvg, vdb d n1 p-acp pi j n-jn, cc vdb d vvi p-acp crd n1: c-crq pn31 vmb vbi dt av-dc j pc-acp vvi p-acp pno32 av-j,
but will however give you the occasion of casting your Eye upon the Particulars, whereby you will have the more distinct account of that Carnality, which is here referr'd to by the Apostle.
but will however give you the occasion of casting your Eye upon the Particulars, whereby you will have the more distinct account of that Carnality, which is Here referred to by the Apostle.
2. This is needful to be noted too, that this Precept of the Apostle considered as a prescription against fulfilling the lusts of the Flesh, has more immediate and direct reference to this sort of Carnality. This is plain,
2. This is needful to be noted too, that this Precept of the Apostle considered as a prescription against fulfilling the Lustiest of the Flesh, has more immediate and Direct Referente to this sort of Carnality. This is plain,
crd d vbz j pc-acp vbi vvn av, cst d n1 pp-f dt n1 vvd p-acp dt n1 p-acp vvg dt n2 pp-f dt n1, vhz dc j cc j n1 p-acp d n1 pp-f n1. d vbz j,
even in this, Thou shalt love thy Neighbour as thy self, (most of all, no doubt, ones Christian Neighbour) he adds, But if you bite and devour one another, take heed ye be not devoured one of another.
even in this, Thou shalt love thy Neighbour as thy self, (most of all, no doubt, ones Christian Neighbour) he adds, But if you bite and devour one Another, take heed you be not devoured one of Another.
av p-acp d, pns21 vm2 vvi po21 n1 p-acp po21 n1, (av-ds pp-f d, dx n1, pi2 njp n1) pns31 vvz, p-acp cs pn22 vvb cc vvi pi j-jn, vvb n1 pn22 vbb xx vvn crd pp-f n-jn.
According as Sentiments begin to differ, and Minds are divided, Inclinations will carry one this way, and another that; and then you will be too prone to be at biting, and be ready to fall to devouring one another: Now I have no better Remedy to prescribe you against both than this, Walk in the Spirit, and you shall not fulfill the Lusts of the Flesh.
According as Sentiments begin to differ, and Minds Are divided, Inclinations will carry one this Way, and Another that; and then you will be too prove to be At biting, and be ready to fallen to devouring one Another: Now I have no better Remedy to prescribe you against both than this, Walk in the Spirit, and you shall not fulfil the Lustiest of the Flesh.
vvg p-acp n2 vvb pc-acp vvi, cc n2 vbr vvn, n2 vmb vvi crd d n1, cc j-jn d; cc cs pn22 vmb vbi av j pc-acp vbi p-acp vvg, cc vbi j pc-acp vvi p-acp vvg pi j-jn: av pns11 vhb dx jc n1 pc-acp vvi pn22 p-acp d cs d, vvb p-acp dt n1, cc pn22 vmb xx vvi dt n2 pp-f dt n1.
3. This is further ro be noted, That this sort of Carnality that lies in Strifes, in Emulations, in Envyings, in Hatred, &c. may come to have it's occasion of being exercised, of working, lusting,
3. This is further ro be noted, That this sort of Carnality that lies in Strifes, in Emulations, in Envyings, in Hatred, etc. may come to have it's occasion of being exercised, of working, lusting,
Than which nothing is more evident, in that you find that these things are put in Connexion with Heresies, which must be understood to be a Corruption of Gospel-Doctrine. Very true indeed it is, that that Word Heresie, among the more ancient Philosophers, was used in a more gentle,
Than which nothing is more evident, in that you find that these things Are put in Connexion with Heresies, which must be understood to be a Corruption of Gospel doctrine. Very true indeed it is, that that Word Heresy, among the more ancient Philosophers, was used in a more gentle,
and no way infamous Sense, signifying only this or that S•ct of Philosophers: But the Word coming to be borrowed and transferred by Sacred Writers into the Holy Scriptures, there it is mostly taken in a very ill Sense, (tho' not always) as signifying Error or Corruption in Doctrine, of a very high and destructive Nature,
and no Way infamous Sense, signifying only this or that S•ct of Philosophers: But the Word coming to be borrowed and transferred by Sacred Writers into the Holy Scriptures, there it is mostly taken in a very ill Sense, (though not always) as signifying Error or Corruption in Doctrine, of a very high and destructive Nature,
cc dx n1 j n1, vvg av-j d cc d vvb pp-f n2: p-acp dt n1 vvg pc-acp vbi vvn cc vvd p-acp j n2 p-acp dt j n2, a-acp pn31 vbz j vvn p-acp dt j j-jn n1, (cs xx av) p-acp vvg n1 cc n1 p-acp n1, pp-f dt j j cc j n1,
and is conjunct with Heart disaffection and Malignity, (as was noted the last time) standing in opposition to Faith, which is not a meerly Mental thing,
and is conjunct with Heart disaffection and Malignity, (as was noted the last time) standing in opposition to Faith, which is not a merely Mental thing,
cc vbz j p-acp n1 n1 cc n1, (c-acp vbds vvn dt ord n1) vvg p-acp n1 p-acp n1, r-crq vbz xx dt av-j j n1,
Doctrinal matters are however here referr'd unto, even in the very Notion of Heresie, and therefore about those matters these Carnalities may have place.
Doctrinal matters Are however Here referred unto, even in the very Notion of Heresy, and Therefore about those matters these Carnalities may have place.
j n2 vbr a-acp av vvn p-acp, av p-acp dt j n1 pp-f n1, cc av p-acp d n2 d n2 vmb vhi n1.
For when the several Passions here mentioned are raised, and do tumultuate in the Breasts of this and that particular Person, they soon and easily spread and propagate themselves to others, so as to insect the Community.
For when the several Passion Here mentioned Are raised, and do tumultuate in the Breasts of this and that particular Person, they soon and Easily spread and propagate themselves to Others, so as to insect the Community.
p-acp c-crq dt j n2 av vvn vbr vvn, cc vdb vvi p-acp dt n2 pp-f d cc d j n1, pns32 av cc av-j vvi cc vvi px32 p-acp n2-jn, av c-acp p-acp j dt n1.
And then it comes to the forming of it into Parties, or dividing it into two sides, as the Word NONLATINALPHABET, (which we translate Seditions) signifies;
And then it comes to the forming of it into Parties, or dividing it into two sides, as the Word, (which we translate Seditions) signifies;
cc av pn31 vvz p-acp dt n-vvg pp-f pn31 p-acp n2, cc vvg pn31 p-acp crd n2, p-acp dt n1, (r-crq pns12 vvb n2) vvz;
the one stated and posited as in an hostile Posture against the other, till at length the matter arrive to that height and pitch of contumacious and fixed Obstinacy,
the one stated and posited as in an hostile Posture against the other, till At length the matter arrive to that height and pitch of contumacious and fixed Obstinacy,
dt pi vvn cc vvn a-acp p-acp dt j n1 p-acp dt n-jn, c-acp p-acp n1 dt n1 vvb p-acp d n1 cc n1 pp-f j cc j-vvn n1,
neither the one nor the other may be over-confident or careless of not being in the wrong, in what may be of equal or greater importance than the matters themselves, disputed among them that agree in the Substantials of Religion, (or that hold the Head) can be.
neither the one nor the other may be overconfident or careless of not being in the wrong, in what may be of equal or greater importance than the matters themselves, disputed among them that agree in the Substantials of Religion, (or that hold the Head) can be.
which is from hence evident, that the Apostle immediately before the Text, as I have noted, says, If you bite and devour one another, take heed that ye be not bitten and consumed one of another.
which is from hence evident, that the Apostle immediately before the Text, as I have noted, Says, If you bite and devour one Another, take heed that you be not bitten and consumed one of Another.
r-crq vbz p-acp av j, cst dt n1 av-j p-acp dt n1, c-acp pns11 vhb vvn, vvz, cs pn22 vvb cc vvi crd j-jn, vvb n1 cst pn22 vbb xx vvn cc j-vvn crd pp-f n-jn.
Which that Admonition of his must mean, Chap. 6. 1, 2. Brethren, if a man be overtaken with a fault, ye which are Spiritual, restore such an one in the Spirit of meekness, considering thy self, lest thou also be tempted.
Which that Admonition of his must mean, Chap. 6. 1, 2. Brothers, if a man be overtaken with a fault, you which Are Spiritual, restore such an one in the Spirit of meekness, considering thy self, lest thou also be tempted.
It seems he reckoned that the sounder part among them, and that ought (and 'tis like thought themselves) to be more Spiritual, while they shewed not more of a Spirit of Meekness towards the lapsed, were not so Spiritual as they should be,
It seems he reckoned that the sounder part among them, and that ought (and it's like Thought themselves) to be more Spiritual, while they showed not more of a Spirit of Meekness towards the lapsed, were not so Spiritual as they should be,
pn31 vvz pns31 vvd cst dt jc n1 p-acp pno32, cc d pi (cc pn31|vbz av-j vvn px32) pc-acp vbi dc j, cs pns32 vvd xx n1 pp-f dt n1 pp-f n1 p-acp dt vvn, vbdr xx av j c-acp pns32 vmd vbi,
and discovered more Carnality than became them, more Wrath and Bitterness of Spirit than could comport with the Law of Christ. They will be little aw'd by this,
and discovered more Carnality than became them, more Wrath and Bitterness of Spirit than could comport with the Law of christ. They will be little awed by this,
cc vvd dc n1 cs vvd pno32, dc n1 cc n1 pp-f n1 cs vmd vvi p-acp dt n1 pp-f np1. pns32 vmb vbi av-j vvn p-acp d,
and be apt for all this to indulge their own furious Passions, that think he hath no Law. But tho' one were never so sure he hath the Truth on his side, 'tis in it self a dreadful thing, to whosoever shall allow himself the liberty seriously to think of it:
and be apt for all this to indulge their own furious Passion, that think he hath no Law. But though one were never so sure he hath the Truth on his side, it's in it self a dreadful thing, to whosoever shall allow himself the liberty seriously to think of it:
cc vbi j p-acp d d pc-acp vvi po32 d j n2, cst vvb pns31 vhz dx n1. cc-acp cs pi vbdr av av j pns31 vhz dt n1 p-acp po31 n1, pn31|vbz p-acp pn31 n1 dt j n1, p-acp r-crq vmb vvi px31 dt n1 av-j pc-acp vvi pp-f pn31:
For what must we conceive of such Truth, that is to be defended in some cases, I say, that in some cases ought to be so? We must surely conceive of it as a Divine, a Sacred thing, an Heaven-born thing, a thing of Heavenly descent, part of a Revelation immediately come forth from the very Bosom of God;
For what must we conceive of such Truth, that is to be defended in Some cases, I say, that in Some cases ought to be so? We must surely conceive of it as a Divine, a Sacred thing, an Heavenborn thing, a thing of Heavenly descent, part of a Revelation immediately come forth from the very Bosom of God;
Now here is Carnality that lusts; such a kind of Carnality as the Context speaks of, Wrath, Strife, Hatred, &c. Here is such Carnality, lusting, actually lusting, seeking Prey, ravening for Food:
Now Here is Carnality that Lustiest; such a kind of Carnality as the Context speaks of, Wrath, Strife, Hatred, etc. Here is such Carnality, lusting, actually lusting, seeking Prey, ravening for Food:
av av vbz n1 cst n2; d dt n1 pp-f n1 p-acp dt n1 vvz pp-f, n1, n1, np1-n, av av vbz d n1, j-vvg, av-j j-vvg, vvg n1, vvg p-acp n1:
and torn this way, and that (O horrid thing!) by Harpies, Vultures, by most fierce and furious Lusts. And if a Man would know, recognize, take knowledge of the most deeply inward Sensations and Intention of his own Heart,
and torn this Way, and that (Oh horrid thing!) by Harpies, Vultures, by most fierce and furious Lusts. And if a Man would know, recognise, take knowledge of the most deeply inward Sensations and Intention of his own Heart,
cc vvn d n1, cc d (uh j n1!) p-acp n2, n2, p-acp ds j cc j np1 cc cs dt n1 vmd vvi, vvb, vvb n1 pp-f dt av-ds av-jn j n2 cc n1 pp-f po31 d n1,
1. First, When in comparison of some less things, wherein we find occasion or pretence to differ, little Account is made of the incomparably greater things, wherein all serious Christians are agreed,
1. First, When in comparison of Some less things, wherein we find occasion or pretence to differ, little Account is made of the incomparably greater things, wherein all serious Christians Are agreed,
crd ord, c-crq p-acp n1 pp-f d dc n2, c-crq pns12 vvb n1 cc n1 pc-acp vvi, av-j vvb vbz vvn pp-f dt av-j jc n2, c-crq d j np1 vbr vvn,
Let it be considered whether pains be not taken to devise some matter or other to contend about: (that shews a great Disposition!) And then having found out some minuter things about which to differ, our Differences,
Let it be considered whither pains be not taken to devise Some matter or other to contend about: (that shows a great Disposition!) And then having found out Some minuter things about which to differ, our Differences,
vvb pn31 vbi vvn cs n2 vbb xx vvn pc-acp vvi d n1 cc n-jn pc-acp vvi a-acp: (cst vvz dt j n1!) cc av vhg vvn av d j n2 p-acp r-crq pc-acp vvi, po12 n2,
an Appetite to contend. This winds and wriggles, this way and that, loath to appear but under some specious Disguise of Zeal for Truth, Indignation against False Doctrine, or the like;
an Appetite to contend. This winds and wriggles, this Way and that, loath to appear but under Some specious Disguise of Zeal for Truth, Indignation against False Doctrine, or the like;
dt n1 pc-acp vvi. d n2 cc vvz, d n1 cc d, j pc-acp vvi cc-acp p-acp d j n1 pp-f n1 p-acp n1, n1 p-acp j n1, cc dt j;
but it bewrays it self, and unawares, shews it's ugly Serpentine Head. For if the thing chosen out to be the matter of Contest be thought worth so much,
but it bewrays it self, and unawares, shows it's ugly Serpentine Head. For if the thing chosen out to be the matter of Contest be Thought worth so much,
cc-acp pn31 vvz pn31 n1, cc av-j, vvz pn31|vbz j j n1 p-acp cs dt n1 vvn av pc-acp vbi dt n1 pp-f vvi vbi vvn j av av-d,
when it is manifestly either in comparison, little, or nothing but a Figment, Why are not the things on all hands most confessedly great, and most evident, more highly esteemed, lov'd, relished,
when it is manifestly either in comparison, little, or nothing but a Figment, Why Are not the things on all hands most confessedly great, and most evident, more highly esteemed, loved, relished,
c-crq pn31 vbz av-j av-d p-acp n1, j, cc pix p-acp dt n1, q-crq vbr xx dt n2 p-acp d n2 av-ds av-vvn j, cc av-ds j, av-dc av-j vvn, vvd, vvn,
than the lesser things to divide us, about which we disagree? Indeed the Disagreements were in themselves vastly great between the Vntainted Christians of these Galatian Churches, and that horrid S•ct that the Aopstles Discourse has manifest reference unto.
than the lesser things to divide us, about which we disagree? Indeed the Disagreements were in themselves vastly great between the Untainted Christians of these Galatian Churches, and that horrid S•ct that the Aopstles Discourse has manifest Referente unto.
But while there is less Taint of Error in our Minds, (as to these things) are we nor concern'd to take heed there be not as great a Taint of this vicious Carnality in our Hearts? It speaks too much of it;
But while there is less Taint of Error in our Minds, (as to these things) Are we nor concerned to take heed there be not as great a Taint of this vicious Carnality in our Hearts? It speaks too much of it;
p-acp cs pc-acp vbz dc vvb pp-f n1 p-acp po12 n2, (c-acp p-acp d n2) vbr po12 ccx vvn pc-acp vvi n1 pc-acp vbb xx p-acp j dt vvb pp-f d j n1 p-acp po12 n2? pn31 vvz av d pp-f pn31;
when having devised a difference, we are prone to overlook and make little account of the great things wherein we are intirely and most professedly agreed.
when having devised a difference, we Are prove to overlook and make little account of the great things wherein we Are entirely and most professedly agreed.
an Apostale lapsed Creature, can never be saved and brought to a blessed state, but he must be justified, and he must be sanctified: He must be justified, to make his state safe;
an Apostale lapsed Creature, can never be saved and brought to a blessed state, but he must be justified, and he must be sanctified: He must be justified, to make his state safe;
We are agreed, That the highest Perfection of Sanctification that can ever possibly be attained unto, signifies nothing at all to deserve, to procure by Merit our Justification. We are agreed, that both, at they are from the most free and soveraign Grace,
We Are agreed, That the highest Perfection of Sanctification that can ever possibly be attained unto, signifies nothing At all to deserve, to procure by Merit our Justification. We Are agreed, that both, At they Are from the most free and sovereign Grace,
That the Righteousness is intirely and only Christs, by which we are justified: That the Spirit is most entirely and only Christs, by which we are sanctified;
That the Righteousness is entirely and only Christ, by which we Are justified: That the Spirit is most entirely and only Christ, by which we Are sanctified;
according to that in 1 Cor. 6. 9, 10, 11. Such as are mentioned there were before the grossest and vilest of Sinners, Fornicators, Adulterers, Idolaters, &c. And such (saith the Apostle) were some of you• But ye are washed, but ye are sanctified;
according to that in 1 Cor. 6. 9, 10, 11. Such as Are mentioned there were before the Grossest and Vilest of Sinners, Fornicators, Adulterers, Idolaters, etc. And such (Says the Apostle) were Some of you• But you Are washed, but you Are sanctified;
vvg p-acp cst p-acp vvn np1 crd crd, crd, crd d c-acp vbr vvn a-acp vbdr p-acp dt js cc js pp-f n2, n2, n2, n2, av cc d (vvz dt n1) vbdr d pp-f n1 p-acp pn22 vbr vvn, cc-acp pn22 vbr vvn;
who doth by serious Repentance turn to God, whose Heart is won to love him in Truth as his highest and best Good, who is conformed to the Image of his Son;
who does by serious Repentance turn to God, whose Heart is wone to love him in Truth as his highest and best Good, who is conformed to the Image of his Son;
or which is in the sure way to be continued till it become everlasting. That they that repent, and turn from all their transgressions, their Iniquities shall not be their ruine, Ezek. 18. 30. That God hath prepared the things which Eye hath not seen — for them that love him, and will give them the Crown of Life according to his own Promise, 1 Cor. 2. 9. Jam. 1. 12. That Christ doth become the Author of eternal Salvation to them that obey them, Heb. 5. 9. That there is no Condemnation to them that are in Christ, that walk not after the Flesh,
or which is in the sure Way to be continued till it become everlasting. That they that Repent, and turn from all their transgressions, their Iniquities shall not be their ruin, Ezekiel 18. 30. That God hath prepared the things which Eye hath not seen — for them that love him, and will give them the Crown of Life according to his own Promise, 1 Cor. 2. 9. Jam. 1. 12. That christ does become the Author of Eternal Salvation to them that obey them, Hebrew 5. 9. That there is no Condemnation to them that Are in christ, that walk not After the Flesh,
but after the Spirit, Rom. 8. 1. That it must turn wholly to the praise of the glory of his Grace, that God makes them accepted in the beloved, Eph. 1. 6. We do all agree, That they that do never believe, they that never repent, they that never love God, they that are never brought to obey him, that live in Enmity and Rebellion against him to the last breath, must needs be in a lost state, are never justified, never accepted with God, are liable unto coming, and abiding Wrath, and remain under Condemnation, John 3. 16, 36. Luke 13. 3. Col. 3. 6. We agree, That such Faith, such Repentance, such Love to God, such Obedience,
but After the Spirit, Rom. 8. 1. That it must turn wholly to the praise of the glory of his Grace, that God makes them accepted in the Beloved, Ephesians 1. 6. We do all agree, That they that do never believe, they that never Repent, they that never love God, they that Are never brought to obey him, that live in Enmity and Rebellion against him to the last breath, must needs be in a lost state, Are never justified, never accepted with God, Are liable unto coming, and abiding Wrath, and remain under Condemnation, John 3. 16, 36. Luke 13. 3. Col. 3. 6. We agree, That such Faith, such Repentance, such Love to God, such obedience,
It was not the Holy Ghost that died for us, nor can his Operations or Productions in us have any causative Influence to the meriting the justified and accepted state of any Person before God.
It was not the Holy Ghost that died for us, nor can his Operations or Productions in us have any causative Influence to the meriting the justified and accepted state of any Person before God.
pn31 vbds xx dt j n1 cst vvd p-acp pno12, ccx vmb po31 n2 cc n2 p-acp pno12 vhi d j n1 p-acp dt vvg dt vvn cc vvd n1 pp-f d n1 p-acp np1.
i. e. Suppose we a Person, as soon as he is converted, made perfectly free from Sin, that very moment, by some extraordinary powerful Work of the Holy Ghost on his Soul,
i. e. Suppose we a Person, as soon as he is converted, made perfectly free from since, that very moment, by Some extraordinary powerful Work of the Holy Ghost on his Soul,
things that should raise up our Souls, and awaken all our Powers unto highest Acts of Love, Gratitude and Praise to God and our Redeemer, and fill us with wonder and pleasure as oft as we think of them;
things that should raise up our Souls, and awaken all our Powers unto highest Acts of Love, Gratitude and Praise to God and our Redeemer, and fill us with wonder and pleasure as oft as we think of them;
n2 cst vmd vvi a-acp po12 n2, cc vvi d po12 n2 p-acp js n2 pp-f vvb, n1 cc vvb p-acp np1 cc po12 n1, cc vvb pno12 p-acp n1 cc n1 c-acp av c-acp pns12 vvb pp-f pno32;
through a greater Disposition to contend about we well know not what besides, too plainly shews much of that carnal Disaffection, which the Apostle doth here animadvert upon.
through a greater Disposition to contend about we well know not what beside, too plainly shows much of that carnal Disaffection, which the Apostle does Here animadvert upon.
p-acp dt jc n1 pc-acp vvi p-acp pns12 av vvb xx r-crq p-acp, av av-j vvz d pp-f d j n1, r-crq dt n1 vdz av vvi p-acp.
It does so, 1. When Christians, who are very far agreed in the most important things, make little of the things wherein they are agreed, tho' never so great;
It does so, 1. When Christians, who Are very Far agreed in the most important things, make little of the things wherein they Are agreed, though never so great;
in comparison of the much less things wherein they differ, As all serious Christians must be understood to agree in far greater things than it is possible for them to differ in.
in comparison of the much less things wherein they differ, As all serious Christians must be understood to agree in Far greater things than it is possible for them to differ in.
2. Such Carnality shows it's self, when there is too much aptness to lay greater stress than is needful upon some unscriptural Words in delivering Scripture-doctrine. Here we may take Carnality as the Apostle doth, 1 Cor. 3. 3. While there are divisions among you, are you not carnal,
2. Such Carnality shows it's self, when there is too much aptness to lay greater stress than is needful upon Some unscriptural Words in delivering Scripture doctrine. Here we may take Carnality as the Apostle does, 1 Cor. 3. 3. While there Are divisions among you, Are you not carnal,
crd d n1 vvz pn31|vbz n1, c-crq pc-acp vbz av d n1 pc-acp vvi jc n1 cs vbz j p-acp d j n2 p-acp vvg n1. av pns12 vmb vvi n1 p-acp dt n1 vdz, crd np1 crd crd cs pc-acp vbr n2 p-acp pn22, vbr pn22 xx j,
and through some fixed, immovable Prejudice, or Prepossession that some other Notion of it hath obtained in the minds of many, it will always be otherwise understood by them than we intend, let it rather go for a Nehushtan, than that the Peace of the Church should be broken,
and through Some fixed, immovable Prejudice, or Prepossession that Some other Notion of it hath obtained in the minds of many, it will always be otherwise understood by them than we intend, let it rather go for a Nehushtan, than that the Peace of the Church should be broken,
cc p-acp d j-vvn, j n1, cc n1 cst d j-jn n1 pp-f pn31 vhz vvn p-acp dt n2 pp-f d, pn31 vmb av vbi av vvn p-acp pno32 cs pns12 vvb, vvb pn31 av-c vvi p-acp dt np1, cs d dt n1 pp-f dt n1 vmd vbi vvn,
This is the Case, when any such Words that might be arbitrarily used or laid aside, are made so necessary, or so destructive, as if all Religion were saved or lost by them.
This is the Case, when any such Words that might be arbitrarily used or laid aside, Are made so necessary, or so destructive, as if all Religion were saved or lost by them.
d vbz dt n1, c-crq d d n2 cst vmd vbi av-j vvd cc vvn av, vbr vvn av j, cc av j, c-acp cs d n1 vbdr vvn cc vvn p-acp pno32.
Sure there must be in this Case that forbidden NONLATINALPHABET, of which the Apostle speaks in that 1 Tim. 6. 4. which they are usually most apt to be guilty of, that are also guilty of what is put in Conjunction therewith, perverse disputings of men of corrupt minds;
Sure there must be in this Case that forbidden, of which the Apostle speaks in that 1 Tim. 6. 4. which they Are usually most apt to be guilty of, that Are also guilty of what is put in Conjunction therewith, perverse disputings of men of corrupt minds;
with these falls in this strife of words: Whether that be to be understood objectively, or instrumentally, Strife about words, or wordy strifes, I shall not here determine.
with these falls in this strife of words: Whither that be to be understood objectively, or instrumentally, Strife about words, or wordy strifes, I shall not Here determine.
p-acp d vvz p-acp d n1 pp-f n2: cs d vbb pc-acp vbi vvn av-j, cc av-j, n1 p-acp n2, cc uh n2, pns11 vmb xx av vvi.
and the Doctrine which is according to Godliness: 4. He is proud, knowing nothing, but doting about Questions, and strife of Words, whereof cometh Envy, Strife, Railings, Evil Surmisings: 5. Perverse Disputings of men of corrupt Minds,
and the Doctrine which is according to Godliness: 4. He is proud, knowing nothing, but doting about Questions, and strife of Words, whereof comes Envy, Strife, Railings, Evil Surmisings: 5. Perverse Disputings of men of corrupt Minds,
But the Apostle slurrs that Conceit, calling them unlearned. So I remember Seneca says of the Greeks, (calling it their Disease) that they made much ado with certain idle Questions, (as, How many Rowers belong'd to the Vessel that carry'd Ulysses? and such like, that he there mentions) whereby (says he) they did not appear more learned, but only more troublesom.
But the Apostle slurs that Conceit, calling them unlearned. So I Remember Senecca Says of the Greeks, (calling it their Disease) that they made much ado with certain idle Questions, (as, How many Rowers belonged to the Vessel that carried Ulysses? and such like, that he there mentions) whereby (Says he) they did not appear more learned, but only more troublesome.
cc-acp dt n1 vvz d n1, vvg pno32 j. av pns11 vvb np1 vvz pp-f dt np1, (vvg pn31 po32 n1) cst pns32 vvd d n1 p-acp j j n2, (c-acp, c-crq d n2 vvd p-acp dt n1 cst vvd np1? cc d av-j, cst pns31 zz n2) c-crq (vvz pns31) pns32 vdd xx vvi av-dc j, p-acp j av-dc j.
3. When we consider with too little Indulgence one anothers mistakes and misapplications, in the use even of Scripture words, placing them as some may do, upon things to which they do not properly belong,
3. When we Consider with too little Indulgence one another's mistakes and misapplications, in the use even of Scripture words, placing them as Some may do, upon things to which they do not properly belong,
crd c-crq pns12 vvb p-acp av j n1 pi ng1-jn n2 cc n2, p-acp dt n1 av pp-f n1 n2, vvg pno32 p-acp d vmb vdi, p-acp n2 p-acp r-crq pns32 vdb xx av-j vvi,
There are Words in the Scripture-revelation, that it may be the one or the other of disagreeing Persons may apply to one thing, when the other (perhaps truly) thinks they belong more properly to another. There is an Inconvenience in this, the Case is much;
There Are Words in the Scripture-revelation, that it may be the one or the other of disagreeing Persons may apply to one thing, when the other (perhaps truly) thinks they belong more properly to Another. There is an Inconvenience in this, the Case is much;
there can be no true Scheme given of Gospel-Truths and Doctrines, if such their references and respects to one another be not rightly understood: But an entire true Scheme of Christian Doctrines will not enter into all minds;
there can be no true Scheme given of Gospel truths and Doctrines, if such their references and respects to one Another be not rightly understood: But an entire true Scheme of Christian Doctrines will not enter into all minds;
pc-acp vmb vbi dx j n1 vvn pp-f n2 cc n2, cs d po32 n2 cc n2 p-acp crd j-jn vbi xx av-jn vvn: p-acp dt j j n1 pp-f njp n2 vmb xx vvi p-acp d n2;
And if so entire a Scheme will not enter into the minds of many, whether through their Darkness or Ignorance, or whether through any thing of Prejudice, that was as it were forelaid in their Minds;
And if so entire a Scheme will not enter into the minds of many, whither through their Darkness or Ignorance, or whither through any thing of Prejudice, that was as it were forelaid in their Minds;
cc cs av av-j dt n1 vmb xx vvi p-acp dt n2 pp-f d, cs p-acp po32 n1 cc n1, cc cs p-acp d n1 pp-f n1, cst vbds c-acp pn31 vbdr vvn p-acp po32 n2;
There was such an Obstruction in Minds among these Corinthians, even upon this very account of their Carnality, as we we see in that 3d. of the 1st. Epistle, That the Apostle tells them, I could not speak to you as Spiritual, (it must be understood comparatively) but as unto Carnal; and therefore as a wise Instructer, thought it needful to keep back, to with-hold some things from them that he reckoned might be Meat to them, solid Meat, strong Meat, because they had been hitherto unable to bear it, nor were yet able.
There was such an Obstruction in Minds among these Corinthians, even upon this very account of their Carnality, as we we see in that 3d. of the 1st. Epistle, That the Apostle tells them, I could not speak to you as Spiritual, (it must be understood comparatively) but as unto Carnal; and Therefore as a wise Instructer, Thought it needful to keep back, to withhold Some things from them that he reckoned might be Meat to them, solid Meat, strong Meat, Because they had been hitherto unable to bear it, nor were yet able.
pc-acp vbds d dt n1 p-acp n2 p-acp d np1, av p-acp d j n1 pp-f po32 n1, c-acp pns12 pns12 vvb p-acp d n1 pp-f dt ord. n1, cst dt n1 vvz pno32, pns11 vmd xx vvi p-acp pn22 p-acp j, (pn31 vmb vbi vvn av-j) p-acp c-acp p-acp j; cc av c-acp dt j n1, vvd pn31 j pc-acp vvi av, pc-acp vvi d n2 p-acp pno32 cst pns31 vvd vmd vbi n1 p-acp pno32, j n1, j n1, c-acp pns32 vhd vbn av j pc-acp vvi pn31, ccx vbdr av j.
It is in that case needful rather somewhat to NONLATINALPHABET, to with-hold some things, or suspend, than by a continued and too urgent Inculcation to frustrate ones own design;
It is in that case needful rather somewhat to, to withhold Some things, or suspend, than by a continued and too urgent Inculcation to frustrate ones own Design;
pn31 vbz p-acp d n1 j av av p-acp, pc-acp vvi d n2, cc vvi, cs p-acp dt j-vvn cc av j n1 pc-acp vvi pig d n1;
and while we would have all enter into less capable Minds, to have nothing enter. It may sometimes be, that when too much is endeavoured at once to be born in upon them against an invincible Obstruction, we only engage them to fortifie the more strongly,
and while we would have all enter into less capable Minds, to have nothing enter. It may sometime be, that when too much is endeavoured At once to be born in upon them against an invincible Obstruction, we only engage them to fortify the more strongly,
but be patient towards (even all) men, and wait (even in reference to them that are hitherto altogether impenitent) when God will give them repentance, that they may recover themselves out of the snare of the Devil, that are led Captive by him at his will.
but be patient towards (even all) men, and wait (even in Referente to them that Are hitherto altogether impenitent) when God will give them Repentance, that they may recover themselves out of the snare of the devil, that Are led Captive by him At his will.
Much more are such Methods to be used towards them, who call on the Name of our Lord out of a pure Heart, as he speaks a little above in the same Context, ver. 23. And consider the Extent and Endearingness of this Character. 'Tis to be deplor'd that it extends not further:
Much more Are such Methods to be used towards them, who call on the Name of our Lord out of a pure Heart, as he speaks a little above in the same Context, ver. 23. And Consider the Extent and Endearingness of this Character. It's to be deplored that it extends not further:
d n1 vbr d n2 pc-acp vbi vvn p-acp pno32, r-crq vvb p-acp dt n1 pp-f po12 n1 av pp-f dt j n1, c-acp pns31 vvz dt j p-acp p-acp dt d n1, fw-la. crd cc vvb dt n1 cc n1 pp-f d n1. pn31|vbz pc-acp vbi vvd cst pn31 vvz xx av-j:
But so far as it doth extend, God forbid it should not have a most perswasive Efficacy and Power upon our Spirits, to make us follow Righteousness, Faith, Charity, Peace, even with all them that bear that Character, i. e. That call on the Lord with a pure Heart.
But so Far as it does extend, God forbid it should not have a most persuasive Efficacy and Power upon our Spirits, to make us follow Righteousness, Faith, Charity, Peace, even with all them that bear that Character, i. e. That call on the Lord with a pure Heart.
cc-acp av av-j c-acp pn31 vdz vvi, np1 vvb pn31 vmd xx vhi dt av-ds j n1 cc n1 p-acp po12 n2, pc-acp vvi pno12 vvi n1, n1, n1, n1, av p-acp d pno32 cst vvb cst n1, sy. sy. cst vvb p-acp dt n1 p-acp dt j n1.
5. Much of this Carnality appears about such matters, when we are overintent to mould and square Gospel-truths and Doctrines by humane measures and models, and too earnestly strive to make them correspond:
5. Much of this Carnality appears about such matters, when we Are overintent to mould and square Gospel truths and Doctrines by humane measures and models, and too earnestly strive to make them correspond:
crd av-d pp-f d n1 vvz p-acp d n2, c-crq pns12 vbr n1 p-acp n1 cc j-jn n2 cc n2 p-acp j n2 cc n2, cc av av-j vvi pc-acp vvi pno32 vvi:
unto the Scheme and Model of our own abstract Notions and Definitions, or of meerly Humane, Civil or Political, Occonomies, Administrations and Transactions;
unto the Scheme and Model of our own abstract Notions and Definitions, or of merely Humane, Civil or Political, Occonomies, Administrations and Transactions;
p-acp dt n1 cc n1 pp-f po12 d j-jn n2 cc n2, cc pp-f av-j j, j cc j, n2, n2 cc n2;
such I mean as obtain among Men towards one another. And so labour to have the same measures take place throughout in reference to Divine things, as do in Humane. Whereby more than is needful, useful, (or indeed so much as possible to agree and quadrate) of Logick, Metaphysicks; and of Civil and other Law is introduc'd into Theology. Illustrations indeed may be taken thence,
such I mean as obtain among Men towards one Another. And so labour to have the same measures take place throughout in Referente to Divine things, as do in Humane. Whereby more than is needful, useful, (or indeed so much as possible to agree and quadrate) of Logic, Metaphysics; and of Civil and other Law is introduced into Theology. Illustrations indeed may be taken thence,
d pns11 vvb p-acp vvi p-acp n2 p-acp crd j-jn. cc av vvb pc-acp vhi dt d n2 vvb n1 p-acp p-acp n1 p-acp j-jn n2, c-acp vdb p-acp j. c-crq dc cs vbz j, j, (cc av av av-d c-acp j pc-acp vvi cc n1) pp-f n1, n2; cc pp-f j cc j-jn n1 vbz vvd p-acp n1. n2 av vmb vbi vvn av,
As if in speaking of God's pardoning and justifying a Sinner, we should take our measures of Pardon and Justification strictly from what obtains amongst Men, we shall find a great difference and disagreement:
As if in speaking of God's pardoning and justifying a Sinner, we should take our measures of Pardon and Justification strictly from what obtains among Men, we shall find a great difference and disagreement:
For plain it is, that, according to Humane measures, the same Person cannot be both pardoned and justified. He that is pardoned cannot be justified, and he that is justified cannot be pardoned: But according to Divine and Gospel-measures both are truly said of the same Person:
For plain it is, that, according to Humane measures, the same Person cannot be both pardoned and justified. He that is pardoned cannot be justified, and he that is justified cannot be pardoned: But according to Divine and Gospel measures both Are truly said of the same Person:
c-acp j pn31 vbz, cst, vvg p-acp j n2, dt d n1 vmbx vbi d vvn cc vvn. pns31 cst vbz vvn vmbx vbi vvn, cc pns31 cst vbz vvn vmbx vbi vvn: cc-acp vvg p-acp j-jn cc n2 d vbr av-j vvn pp-f dt d n1:
And so if he were pardoned, that does plainly imply that he was not justified. It is quite otherwise if you bring these things to the Gospel, and God's dealing with Sinners. I cannot now spend time in shewing you distinctly how these things do lie,
And so if he were pardoned, that does plainly imply that he was not justified. It is quite otherwise if you bring these things to the Gospel, and God's dealing with Sinners. I cannot now spend time in showing you distinctly how these things do lie,
cc av cs pns31 vbdr vvn, cst vdz av-j vvi cst pns31 vbds xx vvn. pn31 vbz av av cs pn22 vvb d n2 p-acp dt n1, cc npg1 n-vvg p-acp n2. pns11 vmbx av vvi n1 p-acp vvg pn22 av-j c-crq d n2 vdb vvi,
some resemblance will appear, not an exact or entire Correspondency. The Instance however serves our present purpose, to shew that God's procedure and methods in his Dispensations towards men, will not in all things square with Humane measures.
Some resemblance will appear, not an exact or entire Correspondency. The Instance however serves our present purpose, to show that God's procedure and methods in his Dispensations towards men, will not in all things square with Humane measures.
d n1 vmb vvi, xx dt j cc j n1. dt n1 c-acp vvz po12 j n1, pc-acp vvi cst npg1 n1 cc n2 p-acp po31 n2 p-acp n2, vmb xx p-acp d n2 vvi p-acp j n2.
Again, If we speak of the Doctrine of God's Covenant in Jesus Christ, we cannot take our measures from Humane Covenants that pass between Man and Man, especially one private Man and another: For there the Persons are under no Obligation before their mutual Consent. It is not so between God and Man, God's Covenants are Laws as well as Covenants; and so a Man is,
Again, If we speak of the Doctrine of God's Covenant in jesus christ, we cannot take our measures from Humane Covenants that pass between Man and Man, especially one private Man and Another: For there the Persons Are under no Obligation before their mutual Consent. It is not so between God and Man, God's Covenants Are Laws as well as Covenants; and so a Man is,
av, cs pns12 vvb pp-f dt n1 pp-f npg1 n1 p-acp np1 np1, pns12 vmbx vvi po12 n2 p-acp j n2 cst vvb p-acp n1 cc n1, av-j crd j n1 cc j-jn: p-acp a-acp dt n2 vbr p-acp dx n1 p-acp po32 j vvi. pn31 vbz xx av p-acp np1 cc n1, npg1 n2 vbr n2 c-acp av c-acp n2; cc av dt n1 vbz,
Therefore here again it appears Gospel-Doctrines are not to be exactly measured by Humane Models. Nor should this be too earnestly endeavoured, we should not too much set our Minds upon it;
Therefore Here again it appears Gospel-Doctrines Are not to be exactly measured by Humane Models. Nor should this be too earnestly endeavoured, we should not too much Set our Minds upon it;
av av av pn31 vvz n2 vbr xx pc-acp vbi av-j vvn p-acp j n2. ccx vmd d vbi av av-j vvn, pns12 vmd xx av av-d vvi po12 n2 p-acp pn31;
6. When there is a discernable Proneness to oppose the great things of the Gospel to one another, and to exalt or magnifie one, above or against another.
6. When there is a discernible Proneness to oppose the great things of the Gospel to one Another, and to exalt or magnify one, above or against Another.
crd c-crq pc-acp vbz dt j n1 pc-acp vvi dt j n2 pp-f dt n1 p-acp crd j-jn, cc p-acp vvi cc vvi pi, p-acp cc p-acp j-jn.
For instance, those two great things that I mentioned at first, Justification and Sanctification, both very great things, of most apparent and confessed necessity to the Salvation and Blessedness of the Souls of Men:
For instance, those two great things that I mentioned At First, Justification and Sanctification, both very great things, of most apparent and confessed necessity to the Salvation and Blessedness of the Souls of Men:
p-acp n1, d crd j n2 cst pns11 vvd p-acp ord, n1 cc n1, d av j n2, pp-f ds j cc j-vvn n1 p-acp dt n1 cc n1 pp-f dt n2 pp-f n2:
But is it not too common to magnify one of these above or against the other? To contend and dispute with great Fervour concerning the higher Value and Excellency, the Dignity or Precedency of this or that, and to which the Preference belongs;
But is it not too Common to magnify one of these above or against the other? To contend and dispute with great Fervour Concerning the higher Valve and Excellency, the Dignity or Precedency of this or that, and to which the Preference belongs;
cc-acp vbz pn31 xx av j pc-acp vvi crd pp-f d p-acp cc p-acp dt j-jn? pc-acp vvi cc vvi p-acp j n1 vvg dt av-jc vvi cc n1, dt n1 cc n1 pp-f d cc cst, cc p-acp r-crq dt n1 vvz;
and it may be not well to savour and relish the mention of it? Some are so taken up about the business of Justification, (that admirable vouchsafement of Grace to Sinners!) that they care not to hear of Sanctification; and so all their Religion is Foreign to them,
and it may be not well to savour and relish the mention of it? some Are so taken up about the business of Justification, (that admirable vouchsafement of Grace to Sinners!) that they care not to hear of Sanctification; and so all their Religion is Foreign to them,
cc pn31 vmb vbi xx av p-acp vvb cc vvb dt n1 pp-f pn31? d vbr av vvn a-acp p-acp dt n1 pp-f n1, (cst j n1 pp-f n1 p-acp n2!) cst pns32 vvb xx pc-acp vvi pp-f n1; cc av d po32 n1 vbz j p-acp pno32,
Or notwithstanding which he is in the habitual frame of his Soul, as bad as ever, vain, terrene, worldly-minded, proud, passionate, wrathful, malicious, vindictive, false, deceitful, perhaps (for that is not worse than the rest) very impurely sensual.
Or notwithstanding which he is in the habitual frame of his Soul, as bad as ever, vain, terrene, worldly-minded, proud, passionate, wrathful, malicious, vindictive, false, deceitful, perhaps (for that is not Worse than the rest) very impurely sensual.
cc p-acp r-crq pns31 vbz p-acp dt j n1 pp-f po31 n1, p-acp j c-acp av, j, j, j, j, j, j, j, j, j, j, av (c-acp d vbz xx jc cs dt n1) av av-j j.
But (no Man can tell why, nor to be sure he himself) he takes himself to be a justified person: And perhaps his Imagination of it raises in him a sort of rapturous, unaccountable Joy, without ground or root,
But (no Man can tell why, nor to be sure he himself) he Takes himself to be a justified person: And perhaps his Imagination of it raises in him a sort of rapturous, unaccountable Joy, without ground or root,
With others, whose Temper, Circumstances or Temptations have less inclin'd them to rejoycing, their Religion is made up of tormenting Anxieties and Fears,
With Others, whose Temper, circumstances or Temptations have less inclined them to rejoicing, their Religion is made up of tormenting Anxieties and Fears,
p-acp n2-jn, rg-crq vvi, n2 cc n2 vhb dc vvn pno32 p-acp vvg, po32 n1 vbz vvn a-acp pp-f j-vvg n2 cc n2,
without any direct, formed design of being or doing good; by which they might in due time, come to have more truly comfortable apprehensions of the goodness of their state. They more care to be pardon'd for being bad, than to become good!
without any Direct, formed Design of being or doing good; by which they might in due time, come to have more truly comfortable apprehensions of the Goodness of their state. They more care to be pardoned for being bad, than to become good!
but too abstract, or less Evangelical (and therefore less fruitful) endeavour after higher pitches of Sanctity, without due reference to the Grace, Spirit, and Blood of a Redeemer, that they neglect,
but too abstract, or less Evangelical (and Therefore less fruitful) endeavour After higher pitches of Sanctity, without due Referente to the Grace, Spirit, and Blood of a Redeemer, that they neglect,
cc-acp av j-jn, cc av-dc np1 (cc av av-dc j) vvb p-acp jc vvz pp-f n1, p-acp j-jn n1 p-acp dt n1, n1, cc n1 pp-f dt n1, cst pns32 vvb,
Do more incline to a Philosophical (and scarcely Christian) Christianity; forgetting Christ to be their Redeemer, their Lord, and Vital Head, and that they are (or ought to be) under his Conduct,
Do more incline to a Philosophical (and scarcely Christian) Christianity; forgetting christ to be their Redeemer, their Lord, and Vital Head, and that they Are (or ought to be) under his Conduct,
or contend about the Priority of the one or the other (when no doubt they go together) and about the Preference or Excellency of the one above the other, which is the more considerable thing:
or contend about the Priority of the one or the other (when no doubt they go together) and about the Preference or Excellency of the one above the other, which is the more considerable thing:
cc vvi p-acp dt n1 pp-f dt crd cc dt n-jn (c-crq dx n1 pns32 vvb av) cc p-acp dt n1 cc n1 pp-f dt crd p-acp dt n-jn, r-crq vbz dt av-dc j n1:
And 'tis a like case, as if a Malefactor at the same time is under Sentence, by which he is condemned to die, and under a most dangerous Disease, that appears very probably mortal to him:
And it's a like case, as if a Malefactor At the same time is under Sentence, by which he is condemned to die, and under a most dangerous Disease, that appears very probably Mortal to him:
cc pn31|vbz dt j n1, c-acp cs dt n1 p-acp dt d n1 vbz p-acp n1, p-acp r-crq pns31 vbz vvn pc-acp vvi, cc p-acp dt ds j n1, cst vvz av av-j j-jn p-acp pno31:
He has a compassionate Prince, willing to save his Life, and he at once vouchsafes him his Pardon, and provides a very skilful and able Physician for the curing of his Disease:
He has a compassionate Prince, willing to save his Life, and he At once vouchsafes him his Pardon, and provides a very skilful and able physician for the curing of his Disease:
The wretched Creature hearing of this, falls a disputing which of these is the greater Favour, to have my Disease cured, or, to have my Crime pardoned;
The wretched Creature hearing of this, falls a disputing which of these is the greater Favour, to have my Disease cured, or, to have my Crime pardoned;
This is indeed less supposeable, in the instanced case; but how great a Distemper doth it shew, that it should be so, in this, which is of so unexpressibly greater importance!
This is indeed less supposable, in the instanced case; but how great a Distemper does it show, that it should be so, in this, which is of so unexpressibly greater importance!
And now further it is agreed on all hands, that Faith in a Redeemer is necessary to Salvation, with those that are Adult, and capable of attending to the Gospel Revelation:
And now further it is agreed on all hands, that Faith in a Redeemer is necessary to Salvation, with those that Are Adult, and capable of attending to the Gospel Revelation:
cc av av-j pn31 vbz vvn p-acp d n2, cst n1 p-acp dt n1 vbz j p-acp n1, p-acp d d vbr j, cc j pp-f vvg p-acp dt n1 n1:
But here, what Disputes are there raised? With what Fervor are they managed, concerning the place of it, or the kind of that necessity which this Faith is of, in order to the safe state of a Sinner? A like Case again,
But Here, what Disputes Are there raised? With what Fervor Are they managed, Concerning the place of it, or the kind of that necessity which this Faith is of, in order to the safe state of a Sinner? A like Case again,
But he presently falls a disputing, Yea, but how am I to consider this trust? (We suppose it only such a Trust as may be fitly enough placed upon a Man) Which way is it to contribute towards my Safety or Welfare? Is it to be an Instrument or a Condition? How absurd an Abuse were this of the Clemency of a Propitious Prince? If there were a publick Proclamation of Pardon to many Offenders at once concerned together,
But he presently falls a disputing, Yea, but how am I to Consider this trust? (We suppose it only such a Trust as may be fitly enough placed upon a Man) Which Way is it to contribute towards my Safety or Welfare? Is it to be an Instrument or a Condition? How absurd an Abuse were this of the Clemency of a Propitious Prince? If there were a public Proclamation of Pardon to many Offenders At once concerned together,
but cavil at, to tear and mangle and pluck in pieces the Proclamation, and defeat the kind Design and gracious Tender of their Prince? What Clemency would not this provoke to the highest Resentment and Indignation? And what now can be stranger,
but cavil At, to tear and mangle and pluck in Pieces the Proclamation, and defeat the kind Design and gracious Tender of their Prince? What Clemency would not this provoke to the highest Resentment and Indignation? And what now can be stranger,
cc-acp vvb p-acp, pc-acp vvi cc vvi cc vvi p-acp n2 dt n1, cc vvi dt j n1 cc j j pp-f po32 n1? q-crq n1 vmd xx d vvi p-acp dt js n1 cc n1? cc q-crq av vmb vbi jc,
and that so directly concerns the Salvation of Souls, should be so torn and mangled? Consider'd for no purpose less than that for which it was vouchsafed,
and that so directly concerns the Salvation of Souls, should be so torn and mangled? Considered for no purpose less than that for which it was vouchsafed,
cc cst av av-j vvz dt n1 pp-f n2, vmd vbi av vvn cc vvn? vvn p-acp dx n1 av-dc cs cst p-acp r-crq pn31 vbds vvn,
and that the very end it self should be in so great part eluded, that was so kindly designed in it? Tho' yet the Endeavour of salving Difficulties that occur, by earnest Prayer, diligent Study, and by amicable and placid Collation, among Brethren,
and that the very end it self should be in so great part eluded, that was so kindly designed in it? Though yet the Endeavour of salving Difficulties that occur, by earnest Prayer, diligent Study, and by amicable and placid Collation, among Brothers,
cc cst dt j n1 pn31 n1 vmd vbi p-acp av j n1 vvn, cst vbds av av-j vvn p-acp pn31? cs av dt n1 pp-f vvg n2 cst vvb, p-acp j n1, j n1, cc p-acp j cc j n1, p-acp n2,
or comparing of Sentiments, sincerely designed for a clearer understanding the Frame of the Gospel-truth, or how it may be with most advantage represented to Men for the promoting of the Common Salvation, can be liable to no just Reprehension, being managed with that Reverence that so Sacred things challenge,
or comparing of Sentiments, sincerely designed for a clearer understanding the Frame of the Gospel truth, or how it may be with most advantage represented to Men for the promoting of the Common Salvation, can be liable to no just Reprehension, being managed with that reverence that so Sacred things challenge,
or Defence made, is that when, for the substance, the Gospel propounds and lays before us so plain a way wherein men are to endeavour the saving of their Souls,
or Defence made, is that when, for the substance, the Gospel propounds and lays before us so plain a Way wherein men Are to endeavour the Saving of their Souls,
cc n1 vvd, vbz d c-crq, p-acp dt n1, dt n1 vvz cc vvz p-acp pno12 av j dt n1 c-crq n2 vbr pc-acp vvi dt n-vvg pp-f po32 n2,
One comes and pretends to shew that Order of these things one way, so as to compose a Scheme of them that is represented as most necessary to be observed and held to.
One comes and pretends to show that Order of these things one Way, so as to compose a Scheme of them that is represented as most necessary to be observed and held to.
pi vvz cc vvz pc-acp vvi d n1 pp-f d n2 crd n1, av c-acp pc-acp vvi dt n1 pp-f pno32 cst vbz vvn p-acp ds j pc-acp vbi vvn cc vvn p-acp.
No, saith another, I'll give you a righter Scheme of Salvation, another way, and mightily presses the Necessity of that, and the dangerous mistakes of the other:
No, Says Another, I'll give you a righter Scheme of Salvation, Another Way, and mightily presses the Necessity of that, and the dangerous mistakes of the other:
And thus they cover a plain way with Thorns and Briars, do not instruct, but perplex and distract whom they should direct, create Distinctions and Oppositions of Scheme to Scheme, not only without necessity, but almost without a difference, and yet insist with Vehemency,
And thus they cover a plain Way with Thorns and Briers, do not instruct, but perplex and distract whom they should Direct, create Distinctions and Oppositions of Scheme to Scheme, not only without necessity, but almost without a difference, and yet insist with Vehemency,
cc av pns32 vvb dt j n1 p-acp n2 cc n2, vdb xx vvi, cc-acp vvi cc vvi r-crq pns32 vmd vvi, vvb n2 cc n2 pp-f n1 p-acp n1, xx av-j p-acp n1, p-acp av p-acp dt n1, cc av vvi p-acp n1,
and lay Men's Salvation upon their understanding the matter so or so, when it is hoped thousands have been saved, that never heard of the one Scheme or the other, as they are distinguished and opposed to each other.
and lay Men's Salvation upon their understanding the matter so or so, when it is hoped thousands have been saved, that never herd of the one Scheme or the other, as they Are distinguished and opposed to each other.
cc vvb ng2 n1 p-acp po32 n1 dt n1 av cc av, c-crq pn31 vbz vvn crd vhb vbn vvn, cst av-x vvd pp-f dt crd n1 cc dt j-jn, c-acp pns32 vbr vvn cc vvn p-acp d n-jn.
When any do with great Zeal contend for this or that Opinion or Notion, as very Sacred and highly Spiritual, (as they account) with no other Design, than that under that pretence they may indulge their own carnal Inclination with the greater liberty.
When any do with great Zeal contend for this or that Opinion or Notion, as very Sacred and highly Spiritual, (as they account) with no other Design, than that under that pretence they may indulge their own carnal Inclination with the greater liberty.
c-crq d vdb p-acp j n1 vvi p-acp d cc d n1 cc n1, c-acp av j cc av-j j, (c-acp pns32 vvb) p-acp dx j-jn n1, cs cst p-acp d n1 pns32 vmb vvi po32 d j n1 p-acp dt jc n1.
They were Men of much preten•e to Knowledge and sublime Notions, (as they counted them.) And herein lay their Religion; and under this pretence, they indulged themselves in all manner of Licentiousness.
They were Men of much preten•e to Knowledge and sublime Notions, (as they counted them.) And herein lay their Religion; and under this pretence, they indulged themselves in all manner of Licentiousness.
pns32 vbdr n2 pp-f d n1 p-acp n1 cc j n2, (c-acp pns32 vvd pno32.) cc av vvd po32 n1; cc p-acp d n1, pns32 vvn px32 p-acp d n1 pp-f n1.
And their sine Notion, (as they account it) which they (more uncertainly) father upon the Spirit of Truth, must be substituted in the room of all that Love, Meekness, Humility, Heavenliness, Self-denial, which are the most certain and undoubted Fruits of this blessed Spirit: When under the Pretence of being Notional Men, and of knowing a great deal more than most others do, any neglect their own Spirits,
And their sine Notion, (as they account it) which they (more uncertainly) father upon the Spirit of Truth, must be substituted in the room of all that Love, Meekness, Humility, Heavenliness, Self-denial, which Are the most certain and undoubted Fruits of this blessed Spirit: When under the Pretence of being Notional Men, and of knowing a great deal more than most Others do, any neglect their own Spirits,
cc po32 fw-la n1, (c-acp pns32 vvb pn31) r-crq pns32 (av-dc av-j) n1 p-acp dt n1 pp-f n1, vmb vbi vvn p-acp dt n1 pp-f d d vvb, n1, n1, n1, n1, r-crq vbr dt av-ds j cc j n2 pp-f d j-vvn n1: c-crq p-acp dt n1 pp-f vbg j n2, cc pp-f vvg dt j n1 dc cs av-ds ng2-jn vdb, d vvb po32 d n2,
Here is a glittering shew only of an aiery, imagin'd, pretended Spirituality, drawn over (but which doth not hide) corrupt, rotten, putrid Flesh. Have you never known such a case,
Here is a glittering show only of an airy, imagined, pretended Spirituality, drawn over (but which does not hide) corrupt, rotten, putrid Flesh. Have you never known such a case,
av vbz dt vvg n1 av-j pp-f dt j, vvn, j-vvn n1, vvn a-acp (p-acp r-crq vdz xx vvi) j, j-vvn, j n1. vhb pn22 av-x vvn d dt n1,
And who can doubt but this man must be very fond of his own Opinions, and zealously contend and dispute for them upon any occasion, (tho' he never so ineptly make it) when they are to do him so great Service, and to stand him in so much stead, i. e. to supply the room for him of all real Religion and Morality. And if he have happened upon such Notions as are really true, and revealed by God himself, by how much the more certainly Divine they be,
And who can doubt but this man must be very found of his own Opinions, and zealously contend and dispute for them upon any occasion, (though he never so ineptly make it) when they Are to do him so great Service, and to stand him in so much stead, i. e. to supply the room for him of all real Religion and Morality. And if he have happened upon such Notions as Are really true, and revealed by God himself, by how much the more Certainly Divine they be,
cc q-crq vmb n1 p-acp d n1 vmb vbi av j pp-f po31 d n2, cc av-j vvi cc vvi p-acp pno32 p-acp d n1, (cs pns31 av-x av av-j vvi pn31) c-crq pns32 vbr pc-acp vdi pno31 av j n1, cc pc-acp vvi pno31 p-acp av d n1, sy. sy. pc-acp vvi dt n1 p-acp pno31 pp-f d j n1 cc n1. cc cs pns31 vhb vvn p-acp d n2 c-acp vbr av-j j, cc vvn p-acp np1 px31, p-acp c-crq av-d dt av-dc av-j j-jn pns32 vbb,
It were Fault enough to make them serve different or other purposes than they are capable of, i. e. to supply the room of Religion and real goodness. What an Indignity is that to Religion, to suppose an empty, spiritless Opinion can fill up it's place!
It were Fault enough to make them serve different or other Purposes than they Are capable of, i. e. to supply the room of Religion and real Goodness. What an Indignity is that to Religion, to suppose an empty, spiritless Opinion can fill up it's place!
Much more, that shelters what is so very bad? Can this serve for Religion? That Religion that consists with being proud, with being deceitful, with being malicious, with being revengeful, learn, learn, to despise such a Religion! Much more that is taken up to vail over these, and exclude all real goodness! Again,
Much more, that shelters what is so very bad? Can this serve for Religion? That Religion that consists with being proud, with being deceitful, with being malicious, with being revengeful, Learn, Learn, to despise such a Religion! Much more that is taken up to Vail over these, and exclude all real Goodness! Again,
av-d av-dc, cst n2 r-crq vbz av av j? vmb d vvi p-acp n1? cst n1 cst vvz p-acp vbg j, p-acp vbg j, p-acp vbg j, p-acp vbg j, vvb, vvb, pc-acp vvi d dt n1! av-d av-dc cst vbz vvn a-acp pc-acp vvi p-acp d, cc vvi d j n1! av,
Or again, If we charge their Opinions whom we oppose with Consequences which they disclaim, professing, it may be, rather to disclaim their former Opinion, and change their Judgment,
Or again, If we charge their Opinions whom we oppose with Consequences which they disclaim, professing, it may be, rather to disclaim their former Opinion, and change their Judgement,
and I am certainly so far in an Error. But if it be justly charged, being yet disclaimed, we are formally agreed concerning the Consequence, and are vertually agreed concerning the disputed Point too,
and I am Certainly so Far in an Error. But if it be justly charged, being yet disclaimed, we Are formally agreed Concerning the Consequence, and Are virtually agreed Concerning the disputed Point too,
cc pns11 vbm av-j av av-j p-acp dt n1. cc-acp cs pn31 vbb av-j vvn, vbg av vvn, pns12 vbr av-j vvn vvg dt n1, cc vbr av-j vvn vvg dt vvn n1 av,
Is it not to be considered, that he no further differs from me than I do from him? If there be cause of Anger, upon this account, on one side, there is the same cause on the other too;
Is it not to be considered, that he no further differs from me than I do from him? If there be cause of Anger, upon this account, on one side, there is the same cause on the other too;
and then whether shall this grow? And how little can this avail upon a rational Estimate? Can any good come of it? Doth it tend to the clearning of Truth? Shall we see the better thorough the Clouds and Dust we raised? Is a good Cause served by it? Or do we think it possible the Wrath of Man should ever-work the Righteousness of God? And when such Carnalities as these do exert themselves,
and then whither shall this grow? And how little can this avail upon a rational Estimate? Can any good come of it? Does it tend to the clearning of Truth? Shall we see the better through the Clouds and Dust we raised? Is a good Cause served by it? Or do we think it possible the Wrath of Man should ever-work the Righteousness of God? And when such Carnalities as these do exert themselves,
cc av cs vmb d vvi? cc c-crq av-j vmb d vvi p-acp dt j n1? vmb d j vvb pp-f pn31? vdz pn31 vvi p-acp dt n1 pp-f n1? vmb pns12 vvi dt jc p-acp dt n2 cc n1 pns12 vvd? vbz dt j n1 vvn p-acp pn31? cc vdb pns12 vvb pn31 av-j dt n1 pp-f n1 vmd n1 dt n1 pp-f np1? cc c-crq d n2 c-acp d vdb vvi px32,
What is the Product, (or even the productive Cause) but that sort of Fire which is without Light? And you know what Fire that resembles! And if a Man once find any Fervour of this kind stir,
What is the Product, (or even the productive Cause) but that sort of Fire which is without Light? And you know what Fire that resembles! And if a Man once find any Fervour of this kind stir,
q-crq vbz dt n1, (cc av dt j n1) p-acp cst n1 pp-f n1 r-crq vbz p-acp n1? cc pn22 vvb r-crq n1 cst vvz! cc cs dt n1 a-acp vvi d n1 pp-f d j n1,
and upon all in whom it is found? To have his Holy Spirit retire, that blessed Spirit of Love, and of a sound mind, and to leave us under the Power of rebellious lusting Flesh!
and upon all in whom it is found? To have his Holy Spirit retire, that blessed Spirit of Love, and of a found mind, and to leave us under the Power of rebellious lusting Flesh!
cc p-acp d p-acp ro-crq pn31 vbz vvn? p-acp vhi po31 j n1 vvi, cst j-vvn n1 pp-f n1, cc pp-f dt j n1, cc pc-acp vvi pno12 p-acp dt n1 pp-f j j-vvg n1!
Can this be grateful, or not be a dismaying, frightful thing? And whereas a right Scheme of Gospel-Doctrine is the thing pretended to be striven for, I beseech you consider:
Can this be grateful, or not be a dismaying, frightful thing? And whereas a right Scheme of Gospel doctrine is the thing pretended to be striven for, I beseech you Consider:
vmb d vbi j, cc xx vbi dt n-vvg, j n1? cc cs dt j-jn n1 pp-f n1 vbz dt n1 vvd pc-acp vbi vvn p-acp, pns11 vvb pn22 vvb:
The more entirely, and the more deeply, the true Scheme of Gospel-Doctrine is inlaid in a man's Soul, the more certainly it must form it into all Meekness, Humility, Gentleness, Love, Kindness and Benignity towards Fellow-Christian of whatsoever Denomination; not confined, not limited, (as that of the Pharisees) unto their own Party; but diffusing and spreading it self to all that bear the Charaster and Cognisance of Christ.
The more entirely, and the more deeply, the true Scheme of Gospel doctrine is inlaid in a Man's Soul, the more Certainly it must from it into all Meekness, Humility, Gentleness, Love, Kindness and Benignity towards Fellow-Christian of whatsoever Denomination; not confined, not limited, (as that of the Pharisees) unto their own Party; but diffusing and spreading it self to all that bear the Charaster and Cognisance of christ.
dt av-dc av-j, cc dt av-dc av-jn, dt j n1 pp-f n1 vbz vvn p-acp dt ng1 n1, dt av-dc av-j pn31 vmb vvi pn31 p-acp d n1, n1, n1, n1, n1 cc n1 p-acp j pp-f r-crq n1; xx vvn, xx vvn, (c-acp d pp-f dt np1) p-acp po32 d n1; p-acp vvg cc vvg pn31 n1 p-acp d d vvb dt np1 cc n1 pp-f np1.
I go about therefore to take away a Moat from his Eye, having a Beam in my own ▪ or am more concerned for a misplaced Hair upon his Head, than I am for a Fiery Vlcer in my own Breast.
I go about Therefore to take away a Moat from his Eye, having a Beam in my own ▪ or am more concerned for a misplaced Hair upon his Head, than I am for a Fiery Ulcer in my own Breast.
pns11 vvb a-acp av pc-acp vvi av dt n1 p-acp po31 n1, vhg dt n1 p-acp po11 d ▪ cc vbm av-dc vvn p-acp dt vvn n1 p-acp po31 n1, cs pns11 vbm p-acp dt j n1 p-acp po11 d n1.
10th place, There is still a further appearance of great Carnality in such cases, when any do adventure to judge of the Consciences and States of them whom they oppose, or from whom they differ.
10th place, There is still a further appearance of great Carnality in such cases, when any do adventure to judge of the Consciences and States of them whom they oppose, or from whom they differ.
ord n1, pc-acp vbz av dt jc n1 pp-f j n1 p-acp d n2, c-crq d vdb vvi pc-acp vvi pp-f dt n2 cc n2 pp-f pno32 r-crq pns32 vvb, cc p-acp ro-crq pns32 vvb.
When they ascend the Tribunal, usurp the Throne, pass Sentence upon them, as Men of no Conscience, or of no Sincerity, or Vprightness of Heart with God.
When they ascend the Tribunal, usurp the Throne, pass Sentence upon them, as Men of no Conscience, or of no Sincerity, or Uprightness of Heart with God.
As if theirs were to be the Vniversal Conscience ▪ the measure of all Consciences; and he that cannot be govern'd by their Conscience must have none at all:
As if theirs were to be the Universal Conscience ▪ the measure of all Consciences; and he that cannot be governed by their Conscience must have none At all:
and how can any insensibly slide into such an Evil as this, in the Face of so plain and so awful a Text of Scripture, that so severely animadverts upon it? T•at 14th Romans, in sundry Verses of it.
and how can any insensibly slide into such an Evil as this, in the Face of so plain and so awful a Text of Scripture, that so severely animadverts upon it? T•at 14th Roman, in sundry Verses of it.
cc q-crq vmb d av-j vvi p-acp d dt j-jn c-acp d, p-acp dt n1 pp-f av j cc av j dt n1 pp-f n1, cst av av-j vvz p-acp pn31? j ord njp2, p-acp j n2 pp-f pn31.
When we have the Rights of the Redeemer asserted in those whom he hath bought with his Blood? And are told that for this end Christ both died and rose,
When we have the Rights of the Redeemer asserted in those whom he hath bought with his Blood? And Are told that for this end christ both died and rose,
c-crq pns12 vhb dt n2-jn pp-f dt n1 vvn p-acp d r-crq pns31 vhz vvn p-acp po31 n1? cc vbr vvn d p-acp d n1 np1 av-d vvd cc vvd,
and revived, that he might be Lord both of the Dead and Living, ver. 9. And it's thereupon further said to us, Who art thou that judgest anothers Servant, as ver. 10. Why dost thou judge thy Brother,
and revived, that he might be Lord both of the Dead and Living, ver. 9. And it's thereupon further said to us, Who art thou that Judges another's Servant, as for. 10. Why dost thou judge thy Brother,
cc vvn, cst pns31 vmd vbi n1 av-d pp-f dt j cc j-vvg, fw-la. crd cc pn31|vbz av av-j vvn p-acp pno12, q-crq vb2r pns21 cst vv2 j-jn n1, p-acp p-acp. crd q-crq vd2 pns21 vvi po21 n1,
That he might be Owner of all, which is the first Notion of Dominus or Lord, and in both Worlds, the Visible and the Invisible, that into which many are dead;
That he might be Owner of all, which is the First Notion of Dominus or Lord, and in both World's, the Visible and the Invisible, that into which many Are dead;
cst pns31 vmd vbi n1 pp-f d, r-crq vbz dt ord n1 pp-f fw-la cc n1, cc p-acp d n2, dt j cc dt j, cst p-acp r-crq d vbr j;
And because the Jus ▪ Imperii, the night of Government, of which Judgment is the last, conclusive Act, hath for it's Foundation the Jus Dominii; 'tis therefore asserted to him as the Coronis and Complement, the very Summity of his acquired Rights, that he is to finish all things by the last Judgment, which must pass upon both the already dead, and the yet living.
And Because the Jus ▪ Imperii, the night of Government, of which Judgement is the last, conclusive Act, hath for it's Foundation the Jus Dominii; it's Therefore asserted to him as the Coronis and Compliment, the very Summity of his acquired Rights, that he is to finish all things by the last Judgement, which must pass upon both the already dead, and the yet living.
cc c-acp dt np1 ▪ np1, dt n1 pp-f n1, pp-f r-crq n1 vbz dt ord, j n1, vhz p-acp pn31|vbz n1 dt np1 np1; pn31|vbz av vvn p-acp pno31 p-acp dt np1 cc n1, dt j np1 pp-f po31 vvn np1, cst pns31 vbz pc-acp vvi d n2 p-acp dt ord n1, r-crq vmb vvi p-acp d dt av j, cc dt av j-vvg.
Who art thou who presumest to justle him out of this his Supream and most Sacred right? Perhaps the matter disputed about may be doubtful, but there is no doubt concerning this incommunicable Authority of our Lord Christ,
Who art thou who Presumest to justle him out of this his Supreme and most Sacred right? Perhaps the matter disputed about may be doubtful, but there is no doubt Concerning this incommunicable authority of our Lord christ,
q-crq vb2r pns21 r-crq vv2 pc-acp vvi pno31 av pp-f d po31 j cc av-ds j n-jn? av dt n1 vvn p-acp vmb vbi j, p-acp pc-acp vbz dx n1 vvg d j n1 pp-f po12 n1 np1,
or concerning his Law against such Judging, Matth. 7. 1. and to run into certain sin in a furious chasing of uncertain Error! What Consideration? What Tenderness of offending, of affronting him,
or Concerning his Law against such Judging, Matthew 7. 1. and to run into certain since in a furious chasing of uncertain Error! What Consideration? What Tenderness of offending, of affronting him,
To judge other Men's Consciences, is of so near affinity with governing them, that they that can allow themselves to do the former, want only Power, not Will or Inclination, to offer at the other too.
To judge other Men's Consciences, is of so near affinity with governing them, that they that can allow themselves to do the former, want only Power, not Will or Inclination, to offer At the other too.
p-acp vvb j-jn ng2 n2, vbz pp-f av j n1 p-acp vvg pno32, cst pns32 cst vmb vvi px32 p-acp vdb dt j, vvb av-j n1, xx vmb cc n1, pc-acp vvi p-acp dt n-jn av.
Which puts the matter out of doubt, that when Men of this Temper complain of such Usurpation, 'tis not that they think it an Offence in it's self, but against them only;
Which puts the matter out of doubt, that when Men of this Temper complain of such Usurpation, it's not that they think it an Offence in it's self, but against them only;
r-crq vvz dt n1 av pp-f n1, cst c-crq n2 pp-f d vvi vvi pp-f d n1, pn31|vbz xx cst pns32 vvb pn31 dt n1 p-acp pn31|vbz n1, p-acp p-acp pno32 av-j;
Upon which account that Passage is memorable of the Emperor Maximilian II. to a certain Prelate, that there was no Sin, no Tyranny more grievous than to affect Dominion over men's Consciences;
Upon which account that Passage is memorable of the Emperor Maximilian II to a certain Prelate, that there was no since, no Tyranny more grievous than to affect Dominion over men's Consciences;
A considerable Saying from so great a Prince, that liv'd and dy'd in the Roman Communion. What shall be thought of any such Protestants, that without any colour or shadow of a ground, besides differing from them in some very disputable and unimportant Opinions, shall presume to judge of other Men's Consciences, (and consequently of their States God-ward) which such a one as he thought it so presumptuous Wickedness to attempt to over-rule or govern?
A considerable Saying from so great a Prince, that lived and died in the Roman Communion. What shall be Thought of any such Protestants, that without any colour or shadow of a ground, beside differing from them in Some very disputable and unimportant Opinions, shall presume to judge of other Men's Consciences, (and consequently of their States Godward) which such a one as he Thought it so presumptuous Wickedness to attempt to overrule or govern?
dt j vvg p-acp av j dt n1, cst vvd cc vvd p-acp dt np1 n1. q-crq vmb vbi vvn pp-f d d n2, cst p-acp d n1 cc n1 pp-f dt n1, p-acp vvg p-acp pno32 p-acp d j j cc j n2, vmb vvi p-acp vvb pp-f j-jn ng2 n2, (cc av-j pp-f po32 ng1 n1) r-crq d dt crd c-acp pns31 vvd pn31 av j n1 pc-acp vvi pc-acp vvi cc vvi?
11. When we over-magnifie our own Vnderstandings, and assume too much to our selves. That is, do expect that our Minds be taken for Standards to all Minds:
11. When we over-magnify our own Understandings, and assume too much to our selves. That is, do expect that our Minds be taken for Standards to all Minds:
crd c-crq pns12 j po12 d n2, cc vvb av av-d p-acp po12 n2. cst vbz, vdb vvi cst po12 n2 vbb vvn p-acp n2 p-acp d n2:
A certain sort of NONLATINALPHABET, or NONLATINALPHABET an excess of love and admiration of our selves, or over-pleasedness with our selves, too much Self-complacency, is the true (tho' very deep and most hidden) Root of our common mischief in such cases.
A certain sort of, or an excess of love and admiration of our selves, or over-pleasedness with our selves, too much Self-complacency, is the true (though very deep and most hidden) Root of our Common mischief in such cases.
dt j n1 pp-f, cc dt n1 pp-f n1 cc n1 pp-f po12 n2, cc j p-acp po12 n2, av d n1, vbz dt j (cs av j-jn cc av-ds vvn) n1 pp-f po12 j n1 p-acp d n2.
We wrap up our selves within our selves, and then we are all the World. Do only compare our selves with our selves, never letting it enter into our Minds, that others have their Sentiments too, perhaps wiser than ours;
We wrap up our selves within our selves, and then we Are all the World. Do only compare our selves with our selves, never letting it enter into our Minds, that Others have their Sentiments too, perhaps Wiser than ours;
pns12 vvb a-acp po12 n2 p-acp po12 n2, cc av pns12 vbr d dt n1. vdb av-j vvb po12 n2 p-acp po12 n2, av-x vvg pn31 vvi p-acp po12 n2, cst n2-jn vhb po32 n2 av, av jc cs png12;
that entertains the Thought that there may, for ought I know, be much to be redressed and corrected in my Apprehensions of things, to make me capable of falling in with that Truth which ought to be common to all.
that entertains the Thought that there may, for ought I know, be much to be Redressed and corrected in my Apprehensions of things, to make me capable of falling in with that Truth which ought to be Common to all.
cst vvz dt n1 cst a-acp vmb, c-acp pi pns11 vvb, vbb d pc-acp vbi vvn cc vvn p-acp po11 n2 pp-f n2, pc-acp vvi pno11 j pp-f vvg p-acp p-acp d n1 r-crq vmd pc-acp vbi j p-acp d.
But we can more easily and more frequently do (tho' not frequently enough) observe the Faults of the Inferiour Faculties, or of our External Actions, than of the Faculty it self which should observe.
But we can more Easily and more frequently doe (though not frequently enough) observe the Faults of the Inferior Faculties, or of our External Actions, than of the Faculty it self which should observe.
That it can see every thing but it self. It doth not, by using it, preserve it's peculiar, self-reflecting Power. Is blind towards it's self, beyond what naturally belongs to it.
That it can see every thing but it self. It does not, by using it, preserve it's peculiar, self-reflecting Power. Is blind towards it's self, beyond what naturally belongs to it.
and turn them inward upon it self) but by Depravation, it for the most part sees nothing; or doth worse, thinks it self to see what is not to be seen, certain imaginary Excellencies, which make the Man his own Idol; an Object of a sort of Adoration to himself;
and turn them inward upon it self) but by Depravation, it for the most part sees nothing; or does Worse, thinks it self to see what is not to be seen, certain imaginary Excellencies, which make the Man his own Idol; an Object of a sort of Adoration to himself;
In this case every Man is, however, most commonly innocent in his own Eyes, or still thinks he is in the right, amidst the so vast a variety of Apprehensions and Sentiments no one suspects himself to be in the wrong.
In this case every Man is, however, most commonly innocent in his own Eyes, or still thinks he is in the right, amid the so vast a variety of Apprehensions and Sentiments not one suspects himself to be in the wrong.
p-acp d n1 d n1 vbz, c-acp, av-ds av-j j-jn p-acp po31 d n2, cc av vvz pns31 vbz p-acp dt n-jn, p-acp dt av j dt n1 pp-f n2 cc n2 xx pi vvz px31 pc-acp vbi p-acp dt n-jn.
All are for the Truth, and they are all for Peace and Vnion. By which some indeed, more gently, mean, they hope all will quit their former mistaken Opinions and ways (as in great kindness to themselves they take for granted all Men's are but their own) and come wholly over to them.
All Are for the Truth, and they Are all for Peace and union. By which Some indeed, more gently, mean, they hope all will quit their former mistaken Opinions and ways (as in great kindness to themselves they take for granted all Men's Are but their own) and come wholly over to them.
av-d vbr p-acp dt n1, cc pns32 vbr d p-acp n1 cc n1. p-acp r-crq d av, av-dc av-j, vvb, pns32 vvb d vmb vvi po32 j vvn n2 cc n2 (c-acp p-acp j n1 p-acp px32 pns32 vvi c-acp vvn d ng2 vbr p-acp po32 d) cc vvb av-jn a-acp p-acp pno32.
Others that have not Breasts capable of even so much Charity as this, not only are as much Lovers and Admirers of themselves, but so vehement Haters of all that presume to differ from them, that they think them not fit to live in the World that durst adventure to do so.
Others that have not Breasts capable of even so much Charity as this, not only Are as much Lovers and Admirers of themselves, but so vehement Haters of all that presume to differ from them, that they think them not fit to live in the World that durst adventure to do so.
ng2-jn cst vhb xx n2 j pp-f av av d n1 p-acp d, xx av-j vbr p-acp d n2 cc n2 pp-f px32, p-acp av j n2 pp-f d cst vvb pc-acp vvi p-acp pno32, cst pns32 vvb pno32 xx j pc-acp vvi p-acp dt n1 cst vvd n1 pc-acp vdi av.
But you will say, What is to be done? Or what would I persw•de in this case of differing Apprehensions and ways still remaining among Christians? I answer, Not presently to unbelieve all that ever a man hath believed before;
But you will say, What is to be done? Or what would I persw•de in this case of differing Apprehensions and ways still remaining among Christians? I answer, Not presently to unbelieve all that ever a man hath believed before;
p-acp pn22 vmb vvi, q-crq vbz pc-acp vbi vdn? cc q-crq vmd pns11 vvi p-acp d n1 pp-f vvg n2 cc n2 av vvg p-acp np1? pns11 vvb, xx av-j p-acp vvi d cst av dt n1 vhz vvn a-acp;
But this: That whereas the greatest and most necessary things in Religion are most plain, that is, either most plain in themselves, or most expresly revealed in the Word of God.
But this: That whereas the greatest and most necessary things in Religion Are most plain, that is, either most plain in themselves, or most expressly revealed in the Word of God.
Here let us be stedfast our selves, without being severe towards other men. Other things, that are more matter of doubt and dispute, by how much the less plain they are, we should count so much the less necessary.
Here let us be steadfast our selves, without being severe towards other men. Other things, that Are more matter of doubt and dispute, by how much the less plain they Are, we should count so much the less necessary.
av vvb pno12 vbi j po12 n2, p-acp vbg j p-acp j-jn n2. av-jn n2, cst vbr dc n1 pp-f n1 cc vvi, p-acp c-crq av-d dt av-dc j pns32 vbr, pns12 vmd vvi av av-d dt av-dc j.
In reference therefore to these loss momentous things, about which there is with us most of Jangling, there ought always to be great modesty, and distrust of our own Understandings,
In Referente Therefore to these loss momentous things, about which there is with us most of Jangling, there ought always to be great modesty, and distrust of our own Understandings,
p-acp n1 av p-acp d n1 j n2, p-acp r-crq a-acp vbz p-acp pno12 av-ds pp-f n-vvg, pc-acp vmd av pc-acp vbi j n1, cc vvb pp-f po12 d n2,
and a continued readiness to receive Information, with constant looking up to the Father of Lights for further Illumination, and a Resolution, wherein we, with others, have attained to walk by the same Rule, minding the same (agreed) things, hoping God will reveal his Mind to the otherwise minded in his own time,
and a continued readiness to receive Information, with constant looking up to the Father of Lights for further Illumination, and a Resolution, wherein we, with Others, have attained to walk by the same Rule, minding the same (agreed) things, hoping God will reveal his Mind to the otherwise minded in his own time,
cc dt j-vvn n1 pc-acp vvi n1, p-acp j vvg a-acp p-acp dt n1 pp-f n2 p-acp jc n1, cc dt n1, c-crq pns12, p-acp n2-jn, vhb vvn pc-acp vvi p-acp dt d n1, vvg dt d (vvn) n2, vvg np1 vmb vvi po31 n1 p-acp dt av vvn p-acp po31 d n1,
and the Contests continued without either Limit, or rational Design. This shews a deep Tincture; and is a plain Indication of a Mind to a very great degree carnaliz'd, when a mighty pleasure is taken to see the Saw drawn, and the Ball kept up. And if the Question be ask'd, Pray how long? So little of reasonable Answer can be given, that it might as well be said in plain terms, Till all Words be spent, till Speech or Language fail, till Elias come, or Dooms-day come. So that if there were never so much reason to commend the having said somewhat in defence of this or ▪ that disputed Point, we might yet say as Seneca did of Cicero 's so much overpraising his own Consulship, I blame him not for praising it without Cause, but for doing it without End;
and the Contests continued without either Limit, or rational Design. This shows a deep Tincture; and is a plain Indication of a Mind to a very great degree carnalized, when a mighty pleasure is taken to see the Saw drawn, and the Ball kept up. And if the Question be asked, Pray how long? So little of reasonable Answer can be given, that it might as well be said in plain terms, Till all Words be spent, till Speech or Language fail, till Elias come, or Doomsday come. So that if there were never so much reason to commend the having said somewhat in defence of this or ▪ that disputed Point, we might yet say as Senecca did of Cicero is so much overpraising his own Consulship, I blame him not for praising it without Cause, but for doing it without End;
cc dt n2 vvd p-acp d vvb, cc j n1. d vvz dt j-jn n1; cc vbz dt j n1 pp-f dt n1 p-acp dt j j n1 vvn, c-crq dt j n1 vbz vvn pc-acp vvi dt vvd vvn, cc dt n1 vvd a-acp. cc cs dt n1 vbb vvd, vvb c-crq j? av j pp-f j n1 vmb vbi vvn, cst pn31 vmd c-acp av vbi vvn p-acp j n2, p-acp d n2 vbb vvn, p-acp n1 cc n1 vvi, p-acp np1 vvn, cc n1 vvi. av cst cs a-acp vbdr av-x av av-d n1 pc-acp vvi dt vhg vvn av p-acp n1 pp-f d cc ▪ cst vvn n1, pns12 vmd av vvi p-acp np1 vdd pp-f np1 vbz av av-d vvg po31 d n1, pns11 vvb pno31 xx p-acp vvg pn31 p-acp vvb, cc-acp p-acp vdg pn31 p-acp vvb;
when what is truly enough is already said, they might as well wish they always should. Which signifies that when we say, we would have Men contend for Truth, we wish it not so much for Truth's sake, as for the Contention's sake. By all means, say they, strive for the Truth:
when what is truly enough is already said, they might as well wish they always should. Which signifies that when we say, we would have Men contend for Truth, we wish it not so much for Truth's sake, as for the Contention's sake. By all means, say they, strive for the Truth:
c-crq r-crq vbz av-j av-d vbz av vvn, pns32 vmd a-acp av vvb pns32 av vmd. r-crq vvz d c-crq pns12 vvb, pns12 vmd vhi n2 vvi p-acp n1, pns12 vvb pn31 xx av av-d c-acp n1|vbz n1, a-acp p-acp dt ng1 n1. p-acp d n2, vvb pns32, vvb p-acp dt n1:
Not that they care so much for Truth, as for the Strife. For in some Circumstances there is not an End in view, that is rationally to be designed or served by it on this side the End of all things. Nor consequently any good Principle that is to be exercis'd or gratify'd thereby.
Not that they care so much for Truth, as for the Strife. For in Some circumstances there is not an End in view, that is rationally to be designed or served by it on this side the End of all things. Nor consequently any good Principle that is to be exercised or gratified thereby.
xx cst pns32 vvb av av-d c-acp n1, a-acp p-acp dt n1. c-acp p-acp d n2 pc-acp vbz xx dt vvb p-acp n1, cst vbz av-j pc-acp vbi vvn cc vvn p-acp pn31 p-acp d n1 dt vvb pp-f d n2. ccx av-j d j n1 cst vbz pc-acp vbi vvn cc vvn av.
What is needful to be said in the matters already referr'd to, for the informing and satisfying of tractable Minds, sincerely willing to understand the Truth, lies within a little Compass.
What is needful to be said in the matters already referred to, for the informing and satisfying of tractable Minds, sincerely willing to understand the Truth, lies within a little Compass.
And when, in Controversie, that is once said which truly belongs to the very Point in question, the rest is commonly trifling and reflexion, or the perplexing of the matter more,
And when, in Controversy, that is once said which truly belongs to the very Point in question, the rest is commonly trifling and reflection, or the perplexing of the matter more,
If Love to Truth be alledged for the Principle that prompts Men to covet so continual Altercations about it, I would say this shews more want of love to it.
If Love to Truth be alleged for the Principle that prompts Men to covet so continual Altercations about it, I would say this shows more want of love to it.
As it is the Truth according to Godliness, and by which we are to be sanctify'd, and begotten more and more (as of an Immortal Seed) into the Divine Likeness. Experience shews how little Disputes better Men's Spirits.
As it is the Truth according to Godliness, and by which we Are to be sanctified, and begotten more and more (as of an Immortal Seed) into the Divine Likeness. Experience shows how little Disputes better Men's Spirits.
or Chaff and Bran. For thither the Agitation of continued Controversies about it doth soon sift it, the Grain or Floure (the Kidney of the wheat) being pass'd away, and gone from us.
or Chaff and Bran. For thither the Agitation of continued Controversies about it does soon sift it, the Grain or Flower (the Kidney of the wheat) being passed away, and gone from us.
cc n1 cc np1 p-acp av dt n1 pp-f j-vvn n2 p-acp pn31 vdz av vvi pn31, dt n1 cc n1 (dt n1 pp-f dt n1) vbg vvn av, cc vvn p-acp pno12.
Can none remember when the Disputative Humour had even eaten out the Power and Spirit of Practical Religion and Godliness? Thither things are again tending,
Can none Remember when the Disputative Humour had even eaten out the Power and Spirit of Practical Religion and Godliness? Thither things Are again tending,
vmb pix vvi c-crq dt j n1 vhd av vvn av dt n1 cc n1 pp-f j n1 cc n1? av n2 vbr av vvg,
Thus are many, as the Apostle speaks, puft up ▪ for one against another, 1 Cor. 4. 6. And what, has such a Text of Scripture as that no Edge? no Point? by which to lance, to pierce such a Tumour? No,
Thus Are many, as the Apostle speaks, puffed up ▪ for one against Another, 1 Cor. 4. 6. And what, has such a Text of Scripture as that no Edge? no Point? by which to lance, to pierce such a Tumour? No,
av vbr d, c-acp dt n1 vvz, vvd a-acp ▪ c-acp pi p-acp n-jn, vvn np1 crd crd cc q-crq, vhz d dt n1 pp-f n1 p-acp cst dx n1? av-dx vvi? p-acp r-crq p-acp n1, p-acp vvb d dt n1? uh-dx,
Such Texts of Scripture, though so mighty pat and apposite, are esteemed by them but as Leviathan esteems Spears and Swords, like Straw and rotten wood, they do not enter into Men's Heares. A strange kind of Obduration!
Such Texts of Scripture, though so mighty pat and apposite, Are esteemed by them but as Leviathan esteems Spears and Swords, like Straw and rotten wood, they do not enter into Men's Hears. A strange kind of Obduration!
d n2 pp-f n1, cs av j av cc zz, vbr vvn p-acp pno32 p-acp p-acp np1 vvz n2 cc n2, j n1 cc j-vvn n1, pns32 vdb xx vvi p-acp ng2 vvz. dt j n1 pp-f n1!
And how supposeable is it, that they who are so puft up for others, may also, through the known Corruption of Nature even in the best, do herein not a little to the puffing up of them too.
And how supposable is it, that they who Are so puffed up for Others, may also, through the known Corruption of Nature even in the best, do herein not a little to the puffing up of them too.
cc c-crq j vbz pn31, cst pns32 r-crq vbr av vvd a-acp p-acp n2-jn, vmb av, p-acp dt j-vvn n1 pp-f n1 av p-acp dt js, vdb av xx dt j p-acp dt vvg a-acp pp-f pno32 av.
The Apostle's concluding of this Chapter with those Cautions, Let us not be desirous of Vain glory, provoking one another, envying one another, immediately upon his renewing of the Precept, ver. 25. Of walking in the Spirit:
The Apostle's concluding of this Chapter with those Cautions, Let us not be desirous of Vain glory, provoking one Another, envying one Another, immediately upon his renewing of the Precept, ver. 25. Of walking in the Spirit:
dt ng1 vvg pp-f d n1 p-acp d n2, vvb pno12 xx vbi j pp-f j n1, vvg pi j-jn, vvg pi j-jn, av-j p-acp po31 vvg pp-f dt n1, fw-la. crd pp-f vvg p-acp dt n1:
And immediately before those Words, Chap. 6. 1. If a man be over ••en with a fault, ye which are Spiritual, restore such a one in the Spirit of meekness, shews how he understood the Case to be with these Galatian Christians, that as to Doctrinals were yet sound and unfall'n. That there was yet such Carnality working in their continued Contests, (tho' for the Truth) such Pride, such affectation of Vain-glory, such wrathfulness, as shew'd it was not meer love to Truth that kept up the Contest,
And immediately before those Words, Chap. 6. 1. If a man be over ••en with a fault, you which Are Spiritual, restore such a one in the Spirit of meekness, shows how he understood the Case to be with these Galatian Christians, that as to Doctrinals were yet found and unfallen. That there was yet such Carnality working in their continued Contests, (though for the Truth) such Pride, such affectation of Vainglory, such wrathfulness, as showed it was not mere love to Truth that kept up the Contest,
cc av-j p-acp d n2, np1 crd crd cs dt n1 vbb a-acp j p-acp dt n1, pn22 r-crq vbr j, vvb d dt crd p-acp dt n1 pp-f n1, vvz c-crq pns31 vvd dt n1 pc-acp vbi p-acp d np1 np1, cst a-acp p-acp n2 vbdr av j cc vvn. d a-acp vbds av d n1 vvg p-acp po32 vvd n2, (cs p-acp dt n1) d n1, d n1 pp-f n1, d n1, a-acp vvd pn31 vbds xx j n1 p-acp n1 cst vvd a-acp dt vvi,
And when that is done, or coveted to be done, that serves no good End; or is so done, as not to serve but destroy, or hinder any end that is truly good;
And when that is done, or coveted to be done, that serves no good End; or is so done, as not to serve but destroy, or hinder any end that is truly good;
cc c-crq d vbz vdn, cc vvd pc-acp vbi vdn, cst vvz dx j vvb; cc vbz av vdn, c-acp xx p-acp vvb p-acp vvi, cc vvi d vvb cst vbz av-j j;
when there is no good End in view of the present so modify'd Endeavour; when enough is agreed already to serve the most important Ends, Vnity among Brethren, the Salvation of Souls, and yet things are further insisted on, unnecessary to either,
when there is no good End in view of the present so modified Endeavour; when enough is agreed already to serve the most important Ends, Unity among Brothers, the Salvation of Souls, and yet things Are further insisted on, unnecessary to either,
c-crq pc-acp vbz dx j vvb p-acp n1 pp-f dt j av vvn n1; c-crq d vbz vvn av pc-acp vvi dt av-ds j n2, n1 p-acp n2, dt n1 pp-f n2, cc av n2 vbr av-j vvd a-acp, j p-acp av-d,
yea, prejudscial to both, and upon which the weight and stress of either of these cannot be laid without sin; it too plainly appears Vain-glory to ones self, or the slurring of a (designed) Adversary is the End; and then the Principle is proportionable.
yea, prejudscial to both, and upon which the weight and stress of either of these cannot be laid without since; it too plainly appears Vainglory to ones self, or the slurring of a (designed) Adversary is the End; and then the Principle is proportionable.
uh, j p-acp d, cc p-acp r-crq dt n1 cc n1 pp-f d pp-f d vmbx vbi vvn p-acp n1; pn31 av av-j vvz n1 p-acp pi2 n1, cc dt vvg pp-f dt (vvn) n1 vbz dt vvb; cc av dt n1 vbz j.
Nor have they themselves the Patience to consider Consequences, and whether these things tend; that is, that God is provoked, that the Souls of Men are endanger'd, greatly endanger'd.
Nor have they themselves the Patience to Consider Consequences, and whither these things tend; that is, that God is provoked, that the Souls of Men Are endangered, greatly endangered.
But in the mean time, it is a thing of very ill consequence to lay Stumbling-blocks before the blind, Barrs and Obstructions in the way of the weak and the lame, whereby they may be turned out of the way, who should rather be strengthened.
But in the mean time, it is a thing of very ill consequence to lay Stumbling-blocks before the blind, Bars and Obstructions in the Way of the weak and the lame, whereby they may be turned out of the Way, who should rather be strengthened.
It is not considered, that where the danger is less of an utter Ruine to the Souls of Men, there is however occasion'd a great Languor and Enfeeblement. They should be considered,
It is not considered, that where the danger is less of an utter Ruin to the Souls of Men, there is however occasioned a great Languor and Enfeeblement. They should be considered,
When they are diverted from the proper means of Improvement and Growth, and their Minds are alienated from those means being otherwise engaged, an ill Habit is contracted;
When they Are diverted from the proper means of Improvement and Growth, and their Minds Are alienated from those means being otherwise engaged, an ill Habit is contracted;
c-crq pns32 vbr vvn p-acp dt j n2 pp-f n1 cc n1, cc po32 n2 vbr vvn p-acp d n2 vbg av vvn, dt j-jn n1 vbz vvn;
and when the Distemper hath seized some, it spreads, and soon infects more. Nutriment is dispensed, from the Head through the Body, by the Co-operation of the several parts, as those Texts, Eph. 4. 16. Col. 2. 19. do with great Emphasis and Elegancy speak.
and when the Distemper hath seized Some, it spreads, and soon infects more. Nutriment is dispensed, from the Head through the Body, by the Cooperation of the several parts, as those Texts, Ephesians 4. 16. Col. 2. 19. do with great Emphasis and Elegancy speak.
cc c-crq dt n1 vhz vvn d, pn31 vvz, cc av vvz av-dc. n1 vbz vvn, p-acp dt n1 p-acp dt n1, p-acp dt n1 pp-f dt j n2, p-acp d n2, np1 crd crd np1 crd crd vdb p-acp j n1 cc n1 vvi.
Understand it so, that how far soever there is, or ought to be actual Communion, every Limb and Joynt contributes something to the strength and vigour of the rest.
Understand it so, that how Far soever there is, or ought to be actual Communion, every Limb and Joint contributes something to the strength and vigour of the rest.
vvb pn31 av, cst c-crq av-j av a-acp vbz, cc vmd pc-acp vbi j n1, d n1 cc n1 vvz pi p-acp dt n1 cc n1 pp-f dt n1.
And those that are most sensible, if they be not so much otherwise damnified, cannot, when they observe it, but be grieved, and take it bitterly to Heart;
And those that Are most sensible, if they be not so much otherwise damnified, cannot, when they observe it, but be grieved, and take it bitterly to Heart;
cc d cst vbr av-ds j, cs pns32 vbb xx av d av vvn, vmbx, c-crq pns32 vvb pn31, cc-acp vbi vvn, cc vvb pn31 av-j p-acp n1;
The glorious Gospel! The Gospel of the Grace of God! (Can Men find nothing else to play with?) by which that blessed Spirit hath begotten many a Soul to God,
The glorious Gospel! The Gospel of the Grace of God! (Can Men find nothing Else to play with?) by which that blessed Spirit hath begotten many a Soul to God,
Is it not less to us to collect, that these things do more peculiarly grieve the Spirit? That Spirit of Grace, of all Love, Goodness, Sweetness and Benignity.
Is it not less to us to collect, that these things do more peculiarly grieve the Spirit? That Spirit of Grace, of all Love, goodness, Sweetness and Benignity.
vbz pn31 xx dc p-acp pno12 pc-acp vvi, cst d n2 vdb dc av-j vvi dt n1? cst n1 pp-f n1, pp-f d n1, n1, n1 cc n1.
Though with him real Commotion, and Disturbance can have no place. Intellectual Resentment is infinitely greater and deeper than we can either feel or conceive.
Though with him real Commotion, and Disturbance can have no place. Intellectual Resentment is infinitely greater and Deeper than we can either feel or conceive.
cs p-acp pno31 j n1, cc n1 vmb vhi dx n1. j n1 vbz av-j jc cc jc-jn cs pns12 vmb d vvb cc vvb.
But where this angry, tumify'd Proud Flesh is the governing thing, none of these tremendous Consequences or Considerations, while it is so, take any place.
But where this angry, tumifyed Proud Flesh is the governing thing, none of these tremendous Consequences or Considerations, while it is so, take any place.
cc-acp c-crq d j, vvn j n1 vbz dt n-vvg n1, pix pp-f d j n2 cc n2, cs pn31 vbz av, vvb d n1.
But though the course in which we are engaged should be ready to set on fire the whole •••rse of Nature, will be still for casting abroad Firebrands, and Arrows, and Death;
But though the course in which we Are engaged should be ready to Set on fire the Whole •••rse of Nature, will be still for casting abroad Firebrands, and Arrows, and Death;
cc-acp cs dt n1 p-acp r-crq pns12 vbr vvn vmd vbi j pc-acp vvi p-acp n1 dt j-jn n1 pp-f n1, vmb vbi av p-acp vvg av n2, cc n2, cc n1;
while their want of Love, or their Hellish Malignity makes them Devils. That as by Pride comes Contention, so Humility would contribute more to Peace, (and to the discerning of Truth too) than the most fervent Disceptation. That there is no hope of proselyting the World to my Opinion or way.
while their want of Love, or their Hellish Malignity makes them Devils. That as by Pride comes Contention, so Humility would contribute more to Peace, (and to the discerning of Truth too) than the most fervent Disceptation. That there is no hope of proselyting the World to my Opinion or Way.
always. That if some ones Judgment must be a Standard to the World, there are Thousands sitter for it than mine. That they that in their angry Contests think to shame their Adversary, do commonly most of all shame themselves.
always. That if Some ones Judgement must be a Standard to the World, there Are Thousands sitter for it than mine. That they that in their angry Contests think to shame their Adversary, do commonly most of all shame themselves.
av. cst cs d pig n1 vmb vbi dt n1 p-acp dt n1, pc-acp vbr crd n1 p-acp pn31 cs png11. cst pns32 d p-acp po32 j n2 vvb pc-acp vvi po32 n1, vdb av-j av-ds pp-f d n1 px32.
But to close all, I pray let us consider, We are, professedly, going to Heaven, that Region of Light, and Life, and Purity, and Love: It well indeed becomes them that are upon the way thither, modestly to enquire after Truth. Humble, serious, diligent Endeavours to encrease in Divine Knowledge, are very suitable to our present state of Darkness and Imperfection. The Product of such Enquiries we shall carry to Heaven with us, with whatsoever is most a kin thereto, (besides their Usefulness in the way thither.) We shall carry Truth,
But to close all, I pray let us Consider, We Are, professedly, going to Heaven, that Region of Light, and Life, and Purity, and Love: It well indeed becomes them that Are upon the Way thither, modestly to inquire After Truth. Humble, serious, diligent Endeavours to increase in Divine Knowledge, Are very suitable to our present state of Darkness and Imperfection. The Product of such Enquiries we shall carry to Heaven with us, with whatsoever is most a kin thereto, (beside their Usefulness in the Way thither.) We shall carry Truth,
But do we think we shall carry Strife to Heaven? Shall we carry Anger to Heaven? Envyings, Heart-burnings, An•••sities, Enimities, Hatred of our Brethren and Fellow-Christians, shall we carry these to Heaven with us?
But doe we think we shall carry Strife to Heaven? Shall we carry Anger to Heaven? Envyings, Heartburnings, An•••sities, Enmities, Hatred of our Brothers and Fellow-Christians, shall we carry these to Heaven with us?
or is equally unsuitable to our End and Way, that there may be nothing to obstruct and hinder our abundant Entrance at length into the everasting Kingdom. FINIS.
or is equally unsuitable to our End and Way, that there may be nothing to obstruct and hinder our abundant Entrance At length into the everasting Kingdom. FINIS.
cc vbz av-jn j p-acp po12 vvb cc n1, cst a-acp vmb vbi pix pc-acp vvi cc vvi po12 j n1 p-acp n1 p-acp dt j n1. fw-la.
